corrupt and peruert all doctrine with full mouth and cast out blasphemies agayst God Yee shall see then now adayes that all Tables all houses and all streetes are full of mockers of God And whereof commeth that It is true that there are many Hypocrites and selfe soothers Howbeeit the Diuell hath so possessed some 〈…〉 spit openly 〈…〉 that is too say they defie God without any remorse of conscience and thereby it appeereth that they bee giuen vp too a reprobate minde and spirit of madnesse And whence proceedeth such malapertnesse of aduauncing mennes selues so against God As I told you before it coÌ„meth of the sayd hypocrisie when wee thinke to disguise things in such wyse by our suttle slightes and fayre replies that there is no more difference betwixt white and blacke So much the more therfore dooth it behoue vs too beare well in minde this warning of S. Paules Now herevpon he proceedeth with the matter that he had touched in somuch that he extendeth it yet further in saying that looke as wee sowe so shall we reape He that soweth in the spirite shall of the spirit reape euerlasting lyfe and be that soweth in the flesh shall reape corruption To be short heere S. Paule likeneth all the studie care and paynes that we take vntoo seede which husbandmen sowe For wherfore do men buzie themselues about this or that or wherefore doo they trauell and take paynes but for some end which they haue purpozed to themselues â–ª I say euen bycause they hope for fruyte to their commoditie that is the very cause why they be not weerie of their labour As for example he that intendeth too get muche will suffer hunger and thirst cold and heate and nothing will appall him And why For his couetousnesse carieth him on still so as he forgetteth all things else and tormenteth himselfe more than if he were in his enemies handes nay his enemies woulde not torment him so much So then when a man taketh great paynes too gather goodes it is lyke the sowyng of a husbandman and he hopeth that haruest will come and that he shall gather it vp againe in the ende He that woulde aduaunce himselfe too the worldward dares not sleepe half his fill and what seeketh he by his watching To come to some honour or worship and to winne credite VVell then Ambition is the haruest of them that couet worldly honour Their desire is to gather And what â–ª The thing that their owne nature liketh and â—ongeth for Euen so is it in all other things Like as an vnthrift will labour too satisfie his appetite and he will not sticke the rather to do some lewd pranke as too play the bawde or some other lyke thing And to what ende To the end he may eate his fill and fare delicately or else play the drunkard And othersome fall too robbeâ—â— and murther that in fine they become arrant Theeues Lo wherevnto mennes lustes bring them For they purpose with themselues to make a haruest that is to say to haue the thing that they lust for â–ª though it be to their ruyne and confuzion But howsoeuer the world go if ye consider why men giue themselues to one thing or other ye shall find that they alwayes hope for a haruest So then the things which they do are the seedes of the labour whiche they hope to gather frute of Heere S. Paule sayeth that after as we sowe so shall we reape And afterward he openeth himselfe in saying that the one sort soweth too the spirite and the other sort too the fleshe Now to sowe to the spirit is too withdrawe a mannes selfe from the worlde and from this transitorie lyfe and to know that we be created not too tarie heere beneath but too passe foorth on till wee bee come too our inheritance and that our life is not to bee heere but for a little whyle and to walke away as hath bin sayd in the Psalme that hath bin song and shall be song againe so as our beyng heere is not too abide heere for euer nor as though wee had an euerlasting dwellingplace but God giueth vs as it were a shorte walke and causeth vs too make but a turne or twayne and streytwayes after sayeth vntoo vs Come away Sirs and returne yee intoo dust as Moyses also speaketh in his song Seing it is so if wee bethinke our selues well to renounce all our owne lustes then shall we sowe too the spirite that is too say wee shall see that it behoueth vs too apply all our studie too the heauenly lyfe wherevntoo we be called Yee see then howe the one sorte of whom the number is very small and scant doo sowe too the spirit bycause they starte not out intoo worldly cares too bee tied too them but consider that God calleth them higher and therfore prepare and indeuer themselues to come thither The other sorte doo sowe to the flesh that is to say they bee so wholly possessed with a beastly affection that too their seeming there is nothing too bee compared too this lyfe And truly if yee marke at what marke men shoote yee shall finde that the world holdeth them backe well neere all Yee shall scarce finde one among a thousand that goes any further too consider that this world is but a shadow that vanisheth away and too bend themselues earnestly and rightly too the heauenly lyfe Therfore all men welneere doo sowe to the fleshe True 〈◊〉 that their respectes 〈◊〉 what differ For one is a whorehunter another a drunkarde the thirde a niggardly pinchpennie and another a spendall Then if yee looke vppon the humours of the menne they bee diuerse and as it were repugnant so as the one hateth the other And wherefore Bycause sayeth he he is not of my nature he and I cannot agree But howsoeuer the worlde go if a man sifte them he shall finde that all of them sowe too the fleshe Therefore there are many sortes of of sowyng but yet notwithstanding all of them sticke faste heere beneath so as they cannot consider wherevntoo God calleth them and wherevntoo they ought to apply themselues For some would bee riche some would haue honour and credite some would lyue at their ease and take their pleasure some woulde haue this and some that but in the meane whyle all of them poare vppon this transitorie lyfe and cannot lift themselues vp Nowe Sainct Paule sayeth it is good reason that wee should reape according too our sowyng They then which do so giue themselues to the worlde and sowe too the fleshe shall sayeth he reape corruption that is to say in the end they shal perceyue that al the things which they esteemed so highly were but smoke True it is that this woord Corruption might be taken for euerlasting death but that is not Sainct Paules meenyng For he intendeth to say that men are destitute of wit and discretion when they wil needes intangle theÌ„selues in their blockish and grosse cares For why
if a man aske them go too what is the world They will say it is a shadowe that slippeth away And what is our life It is nothing And what are the goodes of this worlde They be but a dreame All of them will say thus much and yet neuerthelesse they bee so rauished as a man cannot tell how to plucke them from it and the Diuell holdeth them as it were bewitched so that God crieth out at their eares wretched men where are you and yet they go on still too plundge themselues deeper in the quamyre And although they knowe well ynough that all their lustes are nothing that this life slippeth swiftly froÌ„ them yet will they needes bee wedded to it still Although then that God doo crie too these vnaduized folke to bring them intoo the right way yet are they so dulled that they cannot obey â—â—â—er the Counsell nor the warnings whiche they heere Thus yeeree why S. Paule sayeth that suche as haue sowen after that maner shall of the fleshe reape corruption But they sayeth he which sowe to the spirit that is to say whiche know that there is a much preciouser life than this wherein we bee and set their whole affection and minde therevpon shal reape of the spirit euerlasting life That is to say bycause they haue bin gouerned by Gods spirit and haue labored to come vnto him and too bee knit to him therefore is their reward also ready for them Now heere first of all wee bee warned to thinke better vpon all our thoughtes doings attempts wishes and indeuers and to consider well too what end they tend For this similitude shall alwayes be found true that we do then sowe when we apply our labour or trauell to any thing Therfore let vs looke well to our selues and consider that although God will haue vs to gather Corne and wyne in this worlde for the sustenance of our bodies yet notwithstanding he calleth vs yet higher and will not haue vs to be hild still heere VVherefore let vs learne to seeke first that God may reigne and beare rule so as we may yeeld our selues wholly to him and his rightuousnesse and that the care of this transitorie life dull vs not as I haue sayd afore but but that it may be as an income to the principall wherevnto we must go that is to say to the kingdome of God To be short let vs consider that God hath put vs into this world to sowe that is to say not to be idle nor vnoccupied And how Truely the Ministers of Gods woord ought to sowe to the end to gather in such a haruest as they may offer vp to God as an holy offering And their sowing is too teach faithfully to the end that Gods woord may bring forth frute and his name be glorified and blissed accordingly as our Lord Iesus Christ sayd to his Apostles I haue chozen you to the end you should go and bring forth abundance of frute and such frute as shall last for euer The ministers then haue this peculiar to themselues howbeit all of vs in common must sowe to eternall lyfe that is to say wee must passe through this worlde as straungers lifting vp our mindes to the heritage where wee should rest and wherevnto also it behoueth vs to apply all our indeuer And euen when wee trauell for the sustenance of our bodies let it be alwayes with tending to the sayde marke according as it is sayd that we must not liue to eate 〈…〉 but eate and drinke to the end to be conueyed to another life and that our liuing in this world is not to settle heere but to atteyne to a higher thing that is to say to the heauenly life Sith it is so whensoeuer any man buzieth himselfe to get his liuing whither it bee by tillage or by some handicraft or by trade of merchandise or howsoeuer it bee in all the cares that wee take for ourselues or for our housholdes let vs alwayes shoote at a higher mark For surely it is a naughtie thing if a man buzie himself but only about the getting of his liuing and haue no regard of Gods seruice For in the getting of his liuing he ought too consider thus with himselfe Howe will God allow of my dooyng How will he accept my seruice Truely that will he doo if I walke not after myne own lustes if I looke that I doo no man wrong and if I buzie my selfe faythfully about the thing that I am bounde too doo This I say is the way for vs too sowe that is too wit that wee bee not wedded to the worlde nor hilde downe heere beneathe but that wee may alwayes mount vpwarde too the lyfe of heauen Now then let vs looke well vppon the meane of sowing after that sorte that is to wit of sowing too the spirit sayth Sainct Paule VVherefore let vs consider that wee bee not as Asses and Oxen that toyle and labour and afterwarde doo eate and drinke and are fed as reason and good right require but that God hath adopted vs too come to the life of heauen Therefore let vs sowe to the spirit and cut off all that may hinder our mounting vpward let vs shake them off as hurtfull things and assure our selues that al such as labor to get reputation in this world shall in the end finde themselues disappointed VVhy so For they shall see plainly that it is but corruption VVhen he that shal haue gathered great abundance of goods commeth vnto death he hath so much the more greef bycause he made this world his paradise Therefore he then gnasheth his teeth at God and he stormeth and tormenteth himselfe much more than if he had not takeÌ„ so much peynes to gather Thus ye see that such as haue sowed in the flesh perceiue at length that they haue sowed to corruption bicause they gather nothing else but corruption but it is all to late and therfore let vs bethink ourselues And although we 〈…〉 men beguile themsâ—â—â—s and too make their reckening that it is a happie life to haue all thing that they wishe as commonly euerie man is ruled by his owne lyking although wee see men storme after that fashion let vs learne to do otherwise consider that God calleth vs to an euerlasting life which he setteth coÌ„tinually before vs by his Gospel Let vs set our whole mindes vpoÌ„ that and let al our intents desires tend thitherward let vs indeuer to profit more more in the doctrine of saluation that he may lift vs vp and drawe vs hence from beneath according also as S. Paule sayth when he telleth vs what the weapons of Christenfolke are making the doctrine of the Gospell to bee our shooes For it standeth vs on hand to be armed from top too toe or else wee should soone be wounded with the assaultes that are giuen vnto vs in this world After he hath declared this say I he sayth that the Gospell must lift vs vp and drawe
b 13. ¶ Redeeme To what end we bee Redeemed 14. a. 20. and 15. 16 ¶ Regenerate The Regenerated are neuer quite voyd of sinne 264. a. 18. b ¶ Renew After what maner we be Renewed in spirite 262. b. 6 ¶ Repent and Repentance VVhat is imported by Repentance 26◠b. 18 The true preparatiue to Repentance 201. a. 20. b ¶ Resurrection The maiestie of Christes Resurrection ◠2. 19. ¶ Reuerence In what wise men are to be Reuerenced ◠b. 24 Looke more in Authoritie Credit and Countenaunce Person The Reuerence that is to be giuen to the Preacher of Gods word 31. a. 7. 46. b 34. 205 a 32. b. 206. a. b. How the ministers must behaue themselues to be Reuerenced 206. b. 18 ¶ Rigorousnesse Of Rigorousnesse in rebuking of other mens offences 284 b. 30. 285. a The cause of our Rigorousnesse against other mens offences 287 b. 2 ¶ Rule The Rule of God which all men must folowe 326. a. 31. b. 327 a. b. VVhereunto the Rule of God leadeth vs 327 b. 1 The reward of such as are alwayes wauering and wandering from the Rule of God 327. a. 25 The Rulers of Poperie 326. b. 11 ¶ Rightuousnesse VVhat is betokened by the word Rightuousnesse 232. b 29 All humane Righteeousnesse before regeneration or without faith is but hipcorisie dung and filthinesse before God 36. b. 23. and 37. a b 38. a. b. No man can attaine to the perfect Rightuousnesse which the Lawe requireth 100 a. 5 The difference betweene the Rightuousnesse of sayth and the Righteousnesse of the Lawe 101. a. 22. b. 137. b. 27. 138. a b VVhat the Righteousnesse of the Gospell 〈◊〉 of fayth is 140. a 5. b VVhat maner of Righteousnesse the Rightuousnesse of the Law is 134. a. 7. b. The Rightuousnesse of Christians 99. b. 1. 239 a. 8. b The parting Righteousnesse of the Papist◠234. a 9 The lothnesse of worldlinges and hypocrites to be bereft of their owne Rightuousnesse 95 a. 26 b Looke more in Iustifie and Iustification in faith and in Law S ¶ Sacrament WHat the Sacramentes are and why they be added to the word 54. a. 9 To what end Sacraments were ordeyned 83. b. 31. a. 118. a. 12. b. Christes Sacraments defyled by Popes Poperie 240. b. 17. 241. a. The Papistes abuse misapplie the name of Sacraments 320. b. 11 The vse of Sacramentes 84. b. 29. and 85. a. b. The right applying of all Christes doings Sufferinges and Sacraments to our benefite and behoofe 106. b 11. and 107. a. ¶ Looke more in Ceremonies ¶ Sacrifize Christes Sacrifize and mediation happened not but by the ordinance of God 12. b. 6 Only Christes Sacrifize taketh away sins 11. b 23. and 12. The sufficiencie of Christes Sacrifize 12. a 1. The benefits of Christes Sacrifize 19. b 26 VVhat was betokened by the Sacrifizes of the Iewes 84. a 20 VVhy the Gentiles and heathen men retained the vse of Sacrifizing 135 a 28. The trew Sacrifizes that God requireth 280. a 32. b ¶ Saluation Saluation Election and calling come al of Gods only free mercy 38. a 4. b and 39. a b and 40. b 28. and 41. a b. and 42. a b. Our Saluation is fully and perfectly reueyled in the Gospell 144. a 18. b and 145. a Christ admitteth no partnership in the woorking and accomplishinge of our Saluation 233. a 25. b and 234. a b 235 a b and 236. b ◠and 237. a b. VVhosoeuer ioineth any thing with Iesus Christ in the work of Saluation renoūceth him 200. a 8 Gods glory and our welfare or Saluation are matched inseparably togither 55. a 23. VVhy Saluation is said to be of free gift 19. b 8 VVhy the promis of Saluation is called spirituall 144. a 12 How the Fathers obtained Saluation 159. a 35. b To whom the law prowiseth Saluation 158. b. 10 VVhy God promiseth Saluation to such as kepe his law 163. a 33. b ¶ Secular VVho is a Secular man among the Papistes 274. a 6 ¶ Seede and Sowe VVhat is ment by the wordes Seede and Sowe 303. a 11 and 304. b 19 Christ is the only blessed Seede in whom all other must be blessed 146. a 5. b and 147. a b VVhat the word Seede importeth who be the trew Seede of Abraham 146. a 11 b 147. a VVhat is ment by Sowing to the spirit the reward thereof 303. b 9. and 304. b 1. and 305. a 12. b and 306. a VVhat is ment by Sowing to the flesh the sundry sorts therof and the reward of it 303. b 27. and 304. a and 305. a 17. b VVhat it is to Sowe to eternall lyfe 304. b 26 VVhat the Sowing of Gods Ministers is 304. b 21. After what maner al men ought to Sowe that is to say to trauaile in their seueral trades craftes and vocations 304. b 32. and 305. a Such as men Sowe such shall they reape 303. a 7. b and 304. a b and 305. a b ¶ Serue Seruant Seruice God looketh to be Serued by all men though they be of neuer so high degree and calling 176. a 27. b God will not be serued with mens inuentions 243. a 6. The meanes and waye to yeeld God acceptable seruis 193. b 17. 243. a 13. b and 244. a b and 245. a b and 246. a b and 273. a 33. 274. b 12. and 324. b 22. and 325. a b and 326. a b The chief Seruing and honouring of God 27. a 7. b VVhat the Papistes do terme Gods Seruis 219. b 18. and 273. a 13. and 274. a 2. b 325. a 34. b To what end the Papistes serue God 326. a 18. VVho be Gods trew Seruants 315. b 35. 316. a b and 317. a b VVhom God imployeth too his Seruice they be the more bound too him for i◠▪ 120. a. 17. b and 121. a b There is no Seruing or woorshipping of God without Christ 112. a 22. A description of such as Serue the tyme what is to be thought of them 315. b 21. 316. a. b. 317. a Looke more in Honour and Honouring ¶ Shame VVe must not refuze the Shame of our misdeedes when God may bee glorified by the acknowledgment of them 50. a. 5 ¶ Shrift The inioyning of Shrift 232. a. 3 ¶ Shrinke Of such as Shrinke in Christes quarrell and their reward in the end 316. a. 18. b and 317. a. Looke more in Dissimulation and in Apostasie Scorne Looke Mocke ¶ Simplicitie VVhat is ment by the Simplicitie or singlenesse of our Lord Iesus Christ 60. b 19. ¶ Sinne Sinfulnesse Sinner All persons both Iewes and Gentiles are shut vp vnder Sinne 93. b 24. and 94. a b and 95. a b. In what wize and why God hath shut vp all men vnder Sinne 164. a 1. b. and 165. a b. Onely Sinne is the cause of Gods displeasure towards vs 11. a 30. VVe neuer see our owne Sinfulnesse
them and to be short they cannot finde in their heartes to come as poore beggers before God but wyll alwayes bring some present with them And yet notwithstanding all that euer wee thinke our selues too haue is but abhomination Therefore Saint Paule sheweth vs that there is none other meanes for vs too receyue lyfe at our Lorde Iesus Christes hande and too bee made partakers of his death and resurrection and so to attaine too the heritage of heauen by his meanes than to be vtterly voyded of all the foolishe ouerweenings which the children of this world conceyue when they imagin with themselues ô as for mee I haue some vertue in mee I haue some towardnesse and to lay it all downe and cast it quite away For vntill wee haue forgotten our owne desertes surely wee shall neuer be able to conceyue the grace of our Lorde Iesus Christ Do wee then come vntoo him Let vs come vtterly emptie For if wee make any countenaunce of hauing aught it is nothing else but winde Truely whensoeuer men are puffed vp with pryde they become so full that they are readie too burst howbeeit all of it is but wynde But yet howe so euer wee fare that wynde holdeth vs backe from receyuing the benefites that are purchaced and brought vntoo vs by the Sonne of God and which he communicateth to vs by his Gospell Thus ye see wherevnto the conclusion tendeth which Saint Paule maketh heere Now the Papistes will graunt well inough that wee bee not able to purchase saluation except we bee helped by our Lorde Iesus Christ howbeeit they imagin that men may halfe saue themselues and that looke what wanteth is supplied by the grace of our Lord Iesus Christ c so they suppose thēselues to haue a good auailable startinghole But in saying so they shew thēselues deadly enimies of the grace of our Lord Iesus Christ and vpholders of the cace and quarell of the false Apostles and deceyuers that had corrupted defloured and falsfied the pure truth in the Church of Galatia For those sort of men coulde well inough confesse that Iesus Christ was the Sauour of the world and they would haue bin ashamed too say that Iesus Christ was nothing nay rather they professed Christianitie And what deemed they of Iesus Christ That he came too help mens infirmities bycause they were not able to discharge the lawe too the full and that for asmuch as they could not haue so great and large perfection as was requisite therefore it behoued them too bee helped by Iesus Christ and euen as much doo the Papistes say at this day But S. Paule concludeth on the contrarie part that then Iesus Christ had died in vayne If any man replie no not so for there should come some frute of his death and passion by helping vs too the forgiuenesse of our sinnes and although we haue meanes to satisfie God withall yet would not the same suffyze vnlesse Iesus Christ should worke therewith I say if any man make such replie let vs marke that S. Paule hild this for a certaine and vndeceyuable principle that doo the best we can there is nothing but cursednesse in vs till God haue receyued vs of his meere grace Lo wherein the Papists beguile themselues and not they onely for it hath bin a common errour among the Turkes and among all the Heathen men that euer were The Turkes can confesse well ynough that they haue neede of Gods mercie that hath alwayes bin an opinion through the whole world but they haue intermingled their own satisfactions with Gods grace as if they should say although God be pitifull towardes vs yet muste we procure fauour in his sight by our owne deseruings After that maner were the Heathen folke woont too speake And what say the Papistes now adayes All one thing For after they haue once graunted themselues too be wretched sinners and to haue neede to be succored by our Lord Iesus Christ and that his death and passion are auayleable to make them way vnto God they interlace their owne freewill and their preparations and thervnto say that they deserue on their side and that although Iesus Christ help them yet he dooth not all himselfe And in very deede that is the flat doctrine of the Papistes woord for woord For they say wee cannot deserue aught except Iesus Christ go before vs and shewe vs the way for they say that he hath purchaced vs the firste grace and that it lieth in vs to follow on and too attayne to the second And if a man aske them what is ment by that first grace they say it is the occasiō of meriting or deseruing for that is their terming of it and their maner of speache And this occasion of meriting is nothing else with them but that men are able of themselues too binde God too them by their owne satisfactions But S. Paule telleth vs that it is to outrageous yea and too Diuelish a trayterousnesse too haue such pride and therefore he cōcludeth that Iesus Christ should haue died in vayne if wee should seeke rightuousnesse in the lawe VVill wee then possesse our Lord Iesus Christ It behoueth vs too know wherefore wee come vnto him namely bycause that by the Lawe we are already condemned cursed of God cut off from hope of life and full of all corruption so as God must be fayne too clenze vs by his holy spirit and for asmuch as there are many infirmities in vs we must alwayes come to our Lord Iesus Christe and to confesse that there is nothing in vs but all cursednesse and miserie wee must needes come too this conclusion of S. Paules that Christ had died in vaine if it behoued vs to obtayne rightuousnesse by the law whither it were wholly or partly VVee must needes confesse that and the veriest idiotes are able to perceyue it in so much that if we receyue not Iesus Christ with that condition it is certayne that his comming shall profite vs nothing at all It will be but as a winde to blow vs away together so as wee shall be no more able to take hold of Gods mercie that is offered vs in Iesus Christ Now seyng it is so let vs learne to leaue such maner of mingling and acknowledge our selues beholden too our Lord Iesus Christe for all things for when we go about too interlace our owne merites with the free remission of our sinnes it is but a falsifying of Gods truth Besides this when we haue learned to rest our selues after that maner vppon him let vs bee taken in loue with the spirituall benefites which he bringeth vs and let not the afflictions and aduersities of this world hinder vs from holding on our course and from the ouer comming of all temptations and distresses but that we may haue full ioy in the middes of all our sorrowes and troubles assuring our selues that al that euer wee can suffer in this world is nothing in comparison of that which is prepared
than angelicall conformitie too all his commaundementes Howbeit although he holde vs in awe although he chaunge vs and fashion vs newe agayne althoughe he reyne vs backe to the obedience of his will yet is there no full perfection in vs. And why For he intendeth to holde vs still vnder the bridle of humilitie he wil haue vs to know our owne weaknesse and to grone for it before him and he will haue vs to passe iudgement and to know that wee be alwayes inâ—etted vnto him Forasmuche then as God doth not in this present life giue vs such perfection as were requisit to the ful performance of his whole law therfore we can neuer do throughly the things that he coÌ„maÌ„deth vs. And forasmuch as we be not able to performe theÌ„ therfore this iudgement is huÌ„dred down vpon our heads that he is cursed which fulfilleth not al the things It behoueth vs to marke well that saying for it is not sayd Cursed bee he that reiecteth the Lawe or which keepeth no poynt at all of it but Cursed be he that dischargeth not himselfe of it poynt by poynt and through stitche as I sayd afore And for that cause also S. Iames too the ende too beate downe mens pride sayth that he which fayleth in any one poynt is giltie of the whole VVee will think this to be very rough dealing at the first sight VVhat say we will God forget al the good that a man hath done for the committing of some one onely fault That would be counted crueltie among men Yea but S. Iames addeth a reason saying He that forbad to murther forbad also to coÌ„mit whordome and he that forbad to steale forbad al the residue too Then if I thinke my selfe to haue satisfied God in forbearing thefte and in the meane while am a whoremaster haue I not offended the maiestie of God And therfore wee must leaue all these peecings for if wee bring God some one peece let all the rest alone what a dealing wil that be â–ª VVe see that one man is giuen to one vice another to another and so euery man would bee priuiledged and dispenst with vnder colour that he had done this or that notwithstaÌ„ding that he missed in some other poynt But God hathe not separated his commaundements asunder He hath not sayde too one man thou shalte not steale and to another Thou shalte not commit aduoutry but he sayth to al men without exception Absteyne yee from whordome absteyne ye from theft absteyne yee from murther Therefore wee must examine our life not by any one commaundement alone but by all the whole law togither But now let vs see if we can find any man that is faultlesse Yee see then that wee must needes bee confounded so long as we stande to be iudged by the law For if Abraham who was the excellentest that euer could be picked out amoÌ„g men should be driuen to enter into account by that it is certayne that he shoulde not misse too bee damned Seeing it is so let vs beare well in minde that it is not for vs too dispute any more for when the Papistes speake of the righteousnesse of faythe they doo but dally and skoffe with God as if he were a lyttle babe Let vs keepe our selues from suche scornfulnesse and when God pronounceth this horrible sentence that all they bee cursed which fulfill not all that is written let vs conceiue such a terrour of it as we may quake before his maiestie yea and euery of vs become his owne iudge and willingly yeeld himselfe giltie and beeing so conuicted of our wretchednesse bewayle our vtter fayling in all things and therevpon imbrace the rightuousnesse that is offered vs in our Lord Iesus Christ taking all our contentment and rest there Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs so to feele them as we may not only aske him forgiuenesse with true repentance but also pray him to hold vs vp all the tyme of our lyfe till he haue taken vs hence into his owne kingdome and in the meane while to reforme vs more and more by his holy spirit to the end we may haue sure record that we be of the number of his children by gouerning ourselues after that manner in feare and seeke nothing else but to giue ourselues wholly vnto him And so let vs all say Almighty God heauenly father c. The. 18. Sermon which is the fourth vpon the third Chapter 11. That no man is iustifyed by the lavve before God it is manifest for the rightuous shall liue by faith 12. And the lavve is not of saith but the man that doeth those things shall liue in them 13. Christ hath raunsomed vs froÌ„ the curse of the lawe in that he became accursed for vs for it is vvritteÌ„ cursed is he that hangeth on tree 14. That the blissednesse of Abraham myght come vppon the Gentils through Iesus Christ to the end that vve myght receyue the promis of the spirite by fayth WE haue seene that if men be not worse than mad they must needes for all that euer they haue seeke their saluation in our Lord Iesus Christ For if they sticke to the law they shall find nothing there but damnation as hathe bin shewed alreadye and that doth euery man fynde sufficiently by hys owne experience And certesse when as Sainct Paule goeth about in the Epistle to the Romanes to shew that men beguile themselues too grosly by trusting in their owne merites he fayth that the law can worke nothing but Gods wrath and vengeance For although wee bee already sufficiently condemned ere God open his mouth to gyue sentence againste vs yet notwithstanding our naughtinesse is yet deeper ingrauen by the law when he saith that if wee transgresse but some any one point we become enimies to God and his wrath must needes be kindled against vs. VVhat shall we gaine by disputing when the determinate sentence is pronounced by the heauenly iudge There is nother appeale nor pleading that will stande vs in sted So then let vs vnderstand that to haue the true knowledge of the Gospell we must hold vs wholly to our Lorde Iesus Christe that we put not our hope of saluation in any other thyng than in his only mercie and for the performance thereof let euery of vs haue an eye to his owne life For if men sift themselues thoroughly without hipocrisie or feyning surely all cause of pleading will soone be rid away The Papistes will not in any wise graunte that only fayth should make vs acceptable to God and that is bycause they neuer felt throughly what it is to come before Goddes iudgement seate but haue alwayes as it were played with the shadow of it And therefore no maruell though they pardon themselues in all things But the very way to bring vs to the truth and to the pure and right religion is for euery of vs to
God 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
I sayde at the beginning that is too wit that whereas our Lord Iesus Christe hath tolde vs that he will haue vs too heere those that come in his name as if he spake in his owne persone he ment not thereby too make them idolles among men too the ende that such as haue charge to speake in his name should be exalted too haue any tirannie but he ment that his woord should be receyued reuerently and without gaynsaying And whereas S. Paule sayeth heere that he was receyued as an Angell or rather as Iesus Christ it is as much to say as he came not in his owne name but indeuered too preach Gods grace purely and too make men too followe Iesus Christ to frame themselues wholly vnto him that he might haue his due preheminence that the Gospell might be receyued without gaynsaying and that it might bring foorth such frute as it ought too doo that is to wit that it might be the power of God too the saluation of all beleeuers as it is sayd in the beginning of the Epistle too the Romanes Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs so to feele them as we may be moued more and more to amendment and that it may please him to beare with our infirmities till he haue ridde vs quite and cleane of all and so renewed vs according too his owne image so as all may bee pure and cleane in vs and his glory shewe it self there and we more and more fight in such wise agaynst our own sinfulnesse as it may bee vtterly emptied out of vs and he so fill vs with the grace of his holy spirit as we may draw others therevnto so as all of vs may with one common consent indeuer to serue to his glory and giue ouer our selues wholly therevnto And so let vs all say Almightie God heauenly father c. The. 28. Sermon which is the fifth vpon the fourth Chapter 15 VVhere is then your blissednesse for I beare you vvitnesse that if it had 〈◊〉 possible you vvoulde haue plucked out your eyes and giuen them vnto mee 16 Am I then become your enemie bicause I tell you the truth 17 They be ielous ouer you hovvbeit not for any good Nay rather they meene to shet you out too the end you should be fond of them 18 It is good too bee alvvayes earnest minded in good things not only vvhē I am present vvith you 19 My little children of vvhom I trauell in birth again till Christ be fashioned in you 20 I vvould I vvere vvith you novv could chaunge my voyce for I stand in doubt of you WEe neede no teaching to seeke the thing which we thinke to be good and profitable for vs for euery man is inclined to that by nature yea too much giuen vnto it But the mischief is that we know not the true profite frō the thing that is harmfull but are oftentimes so blinded with our foolish lusts that euery of vs ouerthroweth himself wilfully Not that we forget the thing which I said to be imprinted in our hartes but for that we be caried away by our vnruly lustes or else so bleared with the vanities of this world that we haue no discretion at all to iudge rightly And therfore we ought to flee vnto God continually so much the more that he may giue vs skill to discerne what is good for vs to the intent we may serue him and haue our mindes so wholly set vpon him as we may neuer be remoued specially for somuch as it oftentimes falleth out that suche as are taken to be very wise to the worldward become lyke little children according to the alteratiō of their desires giuing vp the things which they had set much store by and gadding after some pelting trifle that cōmeth in their sight so as there is no stay at all in them Sometimes we shall see a chiefe runne after three or foure at once and if there come a thing that he fought for he catcheth at that by and by and anon after if he spie an apple or a cherrie or some other thing that likes him he leaues all the residue too runne after that Euen so play wee no doubt but we alwayes thinke our selues wise ynough and wee take scorne too bee taught at any mannes hande or too bee warned what is good for vs for it seemes too vs too bee an offering of wrong too vs but yet experience sheweth that wee want bothe wit and reason For what is the cause that men doo so tosse and turmoyle themselues out of measure and yet runne astray all their lyfe long As I sayde afore all of vs with one common accorde holde this principle that wee desire too seeke our owne profit there is nother greate nor small but he is inclined vntoo that But lette vs see wherevntoo men apply their mindes there is not that man whose affections boyle not within him in somuch that ye shall see the greatest number as yee would say racke themselues and their mindes neuer ceasse day nor night too runne still vppon the things that come afore them whereby they hope for any profite And when they haue well tormented themselues a man shall scarsly finde one among a thousande that hath his affections well ordered in somuch that it were much better for them too bee a sleepe all the time of their lyfe than too take so much trauell without knowing why or wherefore Nowe then seyng that the moste parte of vs are proued not to discerne betwixt good and euill as were requisite and expedient wee haue neede to submit our selues vnto God praying him too guyde vs by his holy spirite And specially when the souerayne felicitie or welfare commeth in question surely whereas wee shoulde bee caried away and rauished in loue with it wee bee haled another way and doo nothing but fiske too and fro and there is so greate inconstancie and lightnesse in vs that the thing whiche wee loue more deerely than our lyfe too day shall bee as good as despyzed too morrowe And that also is the cause why Sainct Paule dooth in this texte vpbrayde the Galathians with their forgetting of their owne happinesse For this saying of our Lord Iesus Christs that looke where a mannes treasure is there is his harte also is taken of the cōmon order of nature He termeth that thing our treasure which we set most store by and whervpon we do wholly repose our selues for there are many things which men do well like of the which neuerthelesse they can easly finde in their harts too forbeare Though a man see a fayre and costly thing yet can he content himself quietly with his owne state still if he haue wherewith too maintayne himself But if wee esteeme our life vnhappie or vnfortunate without the inioying of any welfare at all surely we shall bee tossed with continuall vnquietnesse till wee haue
cause is this added for if we were not warranted that God accepteth our seruice though it be faultie we weake though we run not with such corage as were requisite euery of vs should be as it were beateÌ„ down and in the end wee should fall into dispaire as it happeneth to diuers who vpon the examining of their owne liues finding theÌ„selues so vnperfect still far off froÌ„ God thinke theÌ„selues not to haue profited at all and thervpon fall to chasing fretting finally become starke mad Truly we ought to go foreward to the sayd perfection and to labor continually for it but yet howsoeuer wee fare let vs not ceasse to seeke God though we cannot come at hym by reason of the great number of lettes and impediments though we now and 〈◊〉 make false steppes our wicked lustes hold vs backe hinder vs and lie sore vpon vs as I sayd let vs not forsake our way for all that though wee bee shaken now and then Although then that by nature we cannot keepe our way lustily to come vnto our God yet is it ynough that we fulfill not the lusts of our flesh for although we feele them although they be ouerstrong in vs yet if we ouercome them God accepteth it forgiueth vs all the whole default According wherunto S. Paul exhorting the faithfull not to cast downe their harts out of measure saith that the flesh reigneth not in vs. He saith not that wicked lustes and sinfull affections dwell not any more in vs for we shall neuer bee rid of them till it please God too take vs too himselfe Then till such time as wee bee out of this world there shall alwayes bee blemishes and spottes in vs and wee must be fayne too stoupe vnder the fardell of our sinnes and infirmities and that is too the intent to humble vs the more and to shew that our lyfe is a continual battell Moreouer although sin dwell in vs yet must it not reigne but Gods spirit must get the vpper hand of it and that shal be done when wee flee vntoo God with an earnest zeale praying him to remedie the euil which passeth our power to amend and in such wise too increase the giftes of his spirit in vs as wee may ouercome all things that do as it were hold vs downe Thus ye see what S. Paule ment by that saying in this text And he addeth therevnto that the spirit lusteth ageinst the fleshe and the fleshe ageinst the spirit so as we doo not the thing that we fayne would doo Here his meaning is to quicken vs vp to keepe good watch yea and too haue our harnesse alwayes vppon our backes as they say and too bee in a readinesse ageinst the enemye If wee were cleere from all vyces and that all men without gaynsaying dyd follow the thing that God commaundeth by hys worde wee shoulde not neede too streine ourselues much no more than the Angels of heaueÌ„ who neede not to fight for they be ready to do al that is coÌ„maunded them Forasmuch then as there is no rebelliousnesse in the Angels therfore also they haue no striuing when they should giue themselues to the seruice of God for they bee wholly bent and inclined thervnto But S. Paule letteth vs that wee must not bee slouthfull in seruing of God And why for our nature draggeth alwayes â—â—â—ke and wee shoulde neuer loue goodnesse except wee were inforced and compelled to it Therefore men must inforce and constreyne themselues and mainteyne battell as against a deadly enimie when they intende to go forward in goodnesse And who bee our enemies Truly the diuell is the cheefe and he giueth vs terrible assaults But yet therwithall all our owne thoughtes all our owne affections all our desires are all deadly enemies that labor to bring vs to destruction Nowe if they fight against God it is certaine that they bee also against our saluation VVe see then how S. Paules meaning here is as though he had cried out alaruÌ„ to shew that if Christians be either slepish or slothfull and think to serue God at their owne ease they beguile themselues that forasmuch as they haue battell vpon battell to indure without end or ceassing and Satan tempteth theÌ„ day and night walking about one while with wiles and treason and another while setting vpoÌ„ them by open force to driue theÌ„ out of the way they must arme themselues throughly and enter into the incounter and hold it out to the end not loke to haue any peace or truce til God take them out of the world Ye see in effect what S. Paules doctrine importeth And this exhortation is more than necessarie for vs bicause most men think it ynough if they haue but some little deuotion or willingnesse to serue God and although they welter in much filthinesse al is one to theÌ„ and othersome repine when they see how hard a thing it is to rule their life wel And how is that possible God seemeth to presse vs out of measure for he seketh not what may please vs but rather condemneth it But how shal we bring to passe that we may put our selues to it For our inclination goeth clean contrary to his will It seemeth then that he mocketh vs when he preasseth so vpon vs and why doth he not giue vs another maner of nature than that Lo how diuerse men blaspheme God in hauing an eie to their owne sinfulnesse Howbeit to the end that none of vs fall asleepe ne thinke himself to haue performed al that God coÌ„mandeth when we shall haue folowed some path halfe way nor be vtterly thrust out of the way altogither S. Paule sayth that the flesh lusteth against the spirit and the spirit against the flesh In saying that the flesh lusteth he doth vs to wit that we shall neuer be able to serue God without disquieting bycause we shall haue many lets and be continually teÌ„pted vnto euill Yea and wheÌ„ we beâ—â—eterminately bent to submit our selues wholy vnto Gods word and righteousnesse yet neuerthelesse the diuell shall euen then haue his ropes to draw vs one way or other Again he will in such wise amaze vs as our fleshly desires shall still be a hinderance to vs and not only that but also make vs too draw backe the cleane contrarie way so that when God calleth vs on the one side wee shall bee caried with a rage too the other side Nowe seeing that the flesh lusteth after that maner against the spirite let vs determine to fight manfully and let it not greeue vs so to do Although we ought to wishe to bee as Angelles so as there might be no striuing in vs but that al our abilitie might be imployed too the seruice of God yet notwithstanding whensoeuer wee bee letted to do well let vs learne to streyne our selues and to holde our selues as prisoners and althoughe the same fall out greatly to our discontentment yet neuerthelesse let vs go on still further
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
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
according to Gods will To be short the examining of our lyfe can not lye And heerewithall S. Paule ment also to confirme the thing that he spake afore that is too wit that if our lyfe bee to be gouerned by Gods spirite then must wee trauell earnestly that way and not in tryfling things that are neyther heere nor there before God according as I haue declared alreadie that suche as will needes bee most deuout haue neither ende nor measure of their superstitions and when euening coÌ„meth they thinke God to bee greatly beholden to them for their trauelling too and fro and yet notwithstanding all is but loste labour And therefore S. Paule telleth vs that sithe wee knowe that our life is spirituall as truthe is and that God also is a spirite wee must vnderstande also that he will be serued faythfully and that men must not occupie them selues about small trifles which are but as childrens bables but that he will haue vs to vse faythfulnesse loue peace and concorde one with another so as there bee no deceipt no malice nor no rauin among vs. Then if we knowe that the lyfe which God alloweth and whereby wee bee ioyned vnto him is a spirituall life Let vs foorthwith sayth he walke in the spirite that is too say let vs assure our selues that God alloweth not any thing but that which is agreable to his Lawe which for the same cause is called spirituall by Sainct Paule in the seuenth to the Romanes and let the proofe of the same doctrine shewe it selfe in our conuersation So nowe whereas other folkes runne on pilgrimage let vs occupie our selues in the seruing of God and our neibours VVhereas these wretched hypocrites wast al their substance in Idolatrie let vs consider that the true sacrifices holy offerings which 〈…〉 are that we should bee dedicated vnto him both in body souâ—â—◠〈◊〉 â—â—ondly that we shuld so dispose the goods that he hath giueÌ„ vs put into our haÌ„ds as we might shew by so the same may serue to the glorifying of Gods maiestie and too the inlarging of the dominion of our Lorde Iesus Christe Let all looke at him let all sticke too him and let all know that it is he from whom all goodnesse proceedeth Lo wherevnto S. Paule ment too bring vs. Now to the intent too make vs the more too abhorre all vayneglorie and pryde against God and the sayde desire of hauing credite among men he sayeth that wee must not seeke too byte one another nother must we malice one another It is as much as if he had sayd that ambition or vayngloriousnesse cannot reigne in vs but incontinently there will be hartburning and euery man will prouoke his neighbour For if wee bee giuen after that fashion to vayneglorie euery of vs will couet too bee greatest and it will seeme to himselfe that he hath not his right till he see his neighbour brought in contempt Thus yee see what pryde bringeth It tendeth not onely too the aduauncing of a mannes selfe against God but also too the defacing of such as we ought to honour at leastwise if they be our inferiours For when we haue looked well to all it is certayne that euen the least sort ought to bee honorable in our eyes Therefore if we bee led with ambition as I sayd afore euery of vs will bee climbing to get higher and higher Now hereof must needes spring strife and debate hartburning quareling and contention and finally deadly enmitie To be short so long as ambition hath his full scope and is let alone vnbrydled wee must needes bee at warre as experience sheweth toomuch and woulde God that wee might bee fayne too seeke a greate way off for examples of it But so soone as men will needes set out themselues ambition muste needes carie them so away as too shewe themselues enemies too their neyghbours And thereof also proceedeth enuie For it is sayde that charitie is glad of other folkes welfare Haue not wee cause too reioyce when we see God poure out of his gracious giftes vpon our neyghbours yes or else wee pray not vnfaynedly for all such as haue neede of them For if it greeue vs too see that God graunteth them too liue commodiously and at their ease doo wee not therein bewray that there was nothing but hypocrisie and fayned◠〈…〉 Also if God giue any man the gracious 〈…〉 his holy spirite it is for the common welfare and edifying of his Churche So then in all respectes there is cause for vs too reioyce and if wee bee rightly qualified according too Gods will wee shall also therewithall loue the profite and aduauncement of our neyghbours Contrariwyse when euery man is giuen too himselfe and wee bee driuen with this wicked ambition and pryde wee can neuer looke but a skewe at the aduauntage and profite of our neyghbours There will alwayes be repining and spiting in our hartes when God sheweth himself bountifull towardes those whom wee would keepe vnder feete Thus yee see that the thing whiche wee haue to remember in effect in this streyne is that wee muste learne what it is too belong too our Lorde Iesus Christe to the ende that wee take not his name in vayne ne bee reproued of falsehood and leasing before God and his Angelles for glorifying our selues so foolishly before menne For too the intent wee may bee our Lorde Iesus Christes wee must mortifie our lustes and affections knowyng that of our selues wee bee inordinately giuen too all euill and our nature wholly inclyned therevntoo Therefore it standeth vs in hande to turne a new lease And of a truth that cannot bee done of our owne power but the Sonne of God is Priest and readie to helpe vs. VVhat letteth vs too bee made partakers of the giftes of Gods holie Ghost that wee might proue by our lyfe that wee haue a true beleefe in him It is our flattering of our selues in our owne wretchednesse Then seing there is nothing but corruption in vs lette vs learne too lament and lette vs yeelde our selues too our Lorde Iesus Christe that he may kill all wicked lustes and disordinate affections in vs by the power of his death and passion And therewithall lette vs consider the grace that God graunteth vs in that he will haue vs too serue him freely so as wee shoulde no more bee vnder the yoke of the Lawe too bee pressed downe by it too the vttermost for that woulde bee an intolerable burthen too vs but bee gouerned by his holie spirite knowyng that he alloweth of our lyfe and accepteth our seruis when it is so framed according too his woorde although our zele bee not so greate nor so substantiall as were 〈…〉 know this and therewithall let vs walke in such 〈◊〉 as our 〈…〉 and as our feete handes and all other our meÌ„bers and senses may shew by effect that as we haue bin trayned in the schoole of our lord Iesus Christ so we haue also borne away his doctrine
S. Paule say that for as muche as he had setled his glory in the crosse of our Lord Iesus Christ he had quite forsaken and giuen ouer the worlde Nowe by the worlde he meaneth all that is delightsome to the fleshe as when men think neyther vpon God nor vpon the lyfe of heauen so as one is giuen to couetousnesse another to ambition and euery man is driuen by his owne naturall sway and there is not any that passeth further than this world VVhen men followe their owne swinge and God hath not yet touched them with his holy spirite to draw them too him surely although they doo all fling ouer the feelds and runne astray yet is there great diuersitie in their affections so that if the matter come to triall one drawes one way and another another way cleane contrarie and to be short men seeme to differ quite cleane one from another But yet they be all alike in one thing that 〈◊〉 wit that they would aduaunce thēselues to the worldwarde that they be giuen to their owne priuate profite or pleasures At a worde they be so intangled here that they could find in their harts too be separated from God But S. Paule sayth that when wee shall haue set all our glory in our Lorde Iesus Christ knowing that by the meanes of his Crosse he hath dedicated vs vnto his father and purchaced vs the kingdome of heauen then it will be easie for vs to withdraw our selues from the world and to be as it were cut off from it And why For it is certayne that whosoeuer hath bin touched and wounded to the quicke with the feeling of his sinnes will so pursue the grace that hath bin giuen him in our lord Iesus Christ as the world shall be nothing with him And in good sooth wee shew that al the spirituall benefites which God offreth vs whervnto the calleth vs are as things of nothing vnto vs in that wee esteeme them not in comparison of the trumperie and inticements of Satan VVhat is this world if a man view it in it selfe There is no man but he seeth howe frayle our life is and howe it is but as a smoke that passeth and vanisheth away and yet wee see men frye still in their affections and howe they bee vtterly caried away and rauished with them God on his side crieth out Ye wretched folk ye be more destitute of wit than little children For ye buzie your heads about mooneshine in the water and about pelting trifles wherein there is nothing but foolishnesse ye be wholly wedded vnto thē and yet in the meane season whē I offer you perfect happinesse ye make none account of it all is one to you Yee see then that the cause why we be so cold negligent now a dayes in receiuing the benefites which God offreth vs by his Gospel is for that the world hath gotten the possession of vs aforehand and on the other part we also do set too much store by the world And why do we so Bicause we know not the inestimable benefites that God offereth vs. Therefore let vs ioyne these two togither that is to wit that we be crucified to the world and the world to vs bicause we haue our glory in our Lord Iesus Christ crucified But this is easier to be sayd than to be doone and therfore euery man must strayne himselfe in his owne behalfe when he vnderstādeth this lesson he must put it in practise For if we couet to be taken auowed for Christians before God his Anger 's we must be conformabl◠〈◊〉 the holy Ghost in the thing that he setteth down here And in very deede if we were not too farre ouerseene wee haue occasion of it inough as hath bin said afore For they that doo but only enter into themselues to consider what they be and what their state is so long as they be separated frō Iesus Christ must needs be scared with the feling of gods wrath which they haue deserued whē they perceiue thēselues to be plūged in such cursednesse that it were much better for thē if the earth had swallowed thē vp a hundred times than to haue liued in that plight but one day being in the meane while enimies to their God frō whose hands they can not scape Therefore let vs lerne to looke to our selues Such as intend to deck thēselues to the worldward specially women will looke in a glasse that shal be done with as much curiositie warenesse as may be But in the meane while we looke not vpō our selues to spie our own wāts and filthinesse to the end we might humble our selues truly before God seeke our glory where it is to be had Now it is certen that he which knoweth his own reproch shame wil seeke to come to the remedie of it at leastwise of Gods spirite worke liuely in vs that we be not sotted by Satā as I haue said afore Let vs lerne let vs lerne to looke vpō ourselues both without feining without flattery And whē we shall haue knowē our own wāts miseries let vs resort to our lord Iesus Christ And forasmuch as al loftinesse statelinesse vaunting must be beaten down by meanes of the Crosse Let vs be truly crucified to the world and let the world also be nothing vnto vs. Now whereas S. Paule sayth that the world was crucified to him he to the world it is true that he meeneth another thing than playn crucifying For therby he intended to shew yet more strongly how we may renounce the world and be separated frō it namely by beeing crucified to ourselues as in respect of the world that is to say by mortifying al the lusts that fight one against another within vs haue too much force inflame vs al wholly like a burning fire cast vs heere there bicause wee see that the son of God was fayne to suffer so reprochful a death for vs. VVho would now make his triumphes braueries in the world when he seeth that he which is the head of the Angels vnto whō belōg all maiestie glory dominiō 〈◊〉 hāged vpō tree made accursed abhominable for vs Thus ye see by what meanes al our lusts may be mortified and the death and passion of our Lorde Iesus Christ worke so in our hearts as our lusts may be no more so ticklishe as they haue bin And that is for one poynt Agayne the world must be crucified vnto vs. As howe By esteeming all worldly thinges as chaffe and corruption according as in very deede there is not any thing in them whiche is not corruptible in comparison of the spirituall benefites whiche Iesus Christe hathe brought vs and whiche wee inioy by this meanes For in very deede all worldly things are corruptible And moreouer what else are all the things whiche men couet so sore and so vehemently that they bee vtterly intangled in them but snares