our Lorde Iesus Christ Nowe if children be alreadie full of infections at their comming into the world what are we who neuer ceasse to offend our God and do drinke wickednesse as a fishe drinketh water as it is sayde in the booke of Iob Agayne when wee come too the Lords supper what come we to doo Come we to get any thing of God by our owne desert No but to confesse that we be like wretched dead men which come to seeke our life out of our selues and therefore must be fayne to haue the fleshe of our Lorde Iesus Christ for our meate and his bloud for our drinke and all things in him which we want in our selues Yee see then that the Sacraments serue not to puffe vs vp with any presumption but to make vs walke in humblenesse to the ende that beeing voyde of all selfe-trust our whole seeking may be to be succoured by Gods infinite goodnesse and by his pouring out of the treasures of his grace vpon vs according to our neede And our comming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee muste not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but wee must haue our hartes wounded inwardly with griefe that wee haue offended and feele howe dreadfull Gods wrath is too the ende wee may be sorie in our selues and not haue any rest till he haue shewed vs where wee shall finde it that is too wit in our Lorde Iesus Christ And when we come to this holy table let euer of vs looke well that he be so grounded in our Lorde Iesus Christ as that he hauing forsaken all the fonde illusions of Satan and all the deceiptes that he setteth afore vs too turne vs away from the grace of God and may imbrace our Lorde Iesus Christe with the merites of his death and passion assuring our selues that it is he in whom we haue the full performance of righteousnesse and saluation Moreouer forasmuche as our Lorde Iesus Christ hath called vs to be members of his body let vs knit our selues togither indeuouring to glorifie God as it were with one heart and one mouth and therwithall to liue in true vnitie with our neighbours lyke as the hande serueth bothe the foote and the eye So then let vs haue the sayde brotherlynesse in suche estimation as wee maye shewe that we intende not to separate our selues asunder as it were too â—eare Iesus Christ in peeces but that our desire is that he shoulde so knitte vs togither that not onely he may liue in vs and wee in him but also that he may so rule vs by his holy spirite as euery of vs may indeuer to serue and honour him first of all and afterward to employ him selfe in the seruing of his neighbours according to the abilitie which he shall haue And now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him too make vs feele them more and more that the same may alwayes stirre vs vp to better repentance and cause vs to continue therin to the ende and also make vs to grow in fayth to our Lorde Iesus Christ so as we may giue our selues wholly vnto him and in his name cal vpon God his father to the ende that he may heere vs and continue his gratious goodnesse towards vs till he haue drawen vs wholly too him selfe to make vs feele perfectly the benefite which is purchased for vs by his death and passion That it may please him to grauÌ„t this grace not only to vs but also to all people c. The twelfth Sermon which is the sixth vpon the second Chapter 15 VVee bee Ievves by nature and not sinners of the Gentiles 16 And yet for as much as vve knovv that a man is not iustified by the vvorks of the lavv but by beleefe in Iesus Christe vvee also haue beleeued in Iesus Christ that vve might be iustified by the faith of Iesus Christ not by the vvorks of the lavv for no flesh shal be iustified by the vvorkes of the lavve WE haue seene alredie and declared heretofore why S. Paule hauing to treate of the Ceremonies and shadowes that were before the comming of our Lorde Iesus Christ coÌ„cluded generally that men could not attaine righteousnesse before God to stand in his fauour but by keeping the whole lawe Nowe a man mighte deeme at the first sight that these were diuers matters Howbeit as I haue sayde afore it behoued Paule to come to the pure vse of ceremonies to shew that men do but beguyle them selues when they thinke to obteine fauour at Gods hand by their own merites Secondly also I declared why S. Paul doth expresly adde the word Law For although it haue alwayes bin a common opinion in the world that by liuing well men might binde God to be good vnto them yet did they fowlly deceyue them selues therein For doo what we can God shall not be any whit at all beholden vnto vs bicause wee owe vnto him what soeuer wee be able to doo Then is there not any deserte if there might bee any deseruing at all but by the couenant which God hath made in saying that he which fulfilleth the law shall obteine life and saluation For as muche as God hath spoken that worde no doubt but he accepteth the obedience that is yeelded vnto him as if it deserued saluation but yet is not that as muche too say as that wee can deserue oughte For there is none of vs all that dischargeth hys duetie as wee shall see heereafter That promise woulde bee too no purpose or at least wyse it woulde bee vnauaylable so as it shoulde neuer take effecte vnlesse God gaue vs another remedie that is too witte vnlesse hee forgaue our offences and accepted vs for righteous althoughe wee bee not so But howe so euer the cace stande when S. Paule sayth that wee bee not iustifyed by the workes of the Lawe hys meanyng is that if wee intende too clayme fauour and saluation bicause God hath promised that such as keepe his lawe shall be righteous and so taken to bee that will not serue our turne bicause none of vs fulfilleth the Lawe but wee are all of vs gyltie before God and must receyue sentence of damnation vpon our heads And for the better expressing heereof he maketh a coÌ„parison betweene the Iewes the Gentiles Although sayth he that we be Iewes by nature and not Heathen men yet doo we knowe that we shall not otherwise obteyne Gods fauour than by beleeuing in our Lorde Iesus Christ Nowe it maye peraduenture seeme that although men beeing corrupted in Adam can not deserue ought yet notwithstanding the Iewes had a speciall priuiledge bicause God had adopted them as it were for his owne children and accompted them to bee as his housholde And that was the thing wherein the Iewes deceyued them selues For when the Scripture speaketh
know 20. a 13 29. a 11. b 116. a 14. b. The full and perfect sufficiencie of the Gospell in all thinges 34. a 20. b The benefites that spring of the Gospell 23. a 27. Nothing is to be mingled or added to the Gospell 11â— a b 29. 117. a All thinges and all persons must stoupe to Christ and his Gospell 64. a 29. b 65. a b 67. b 1. and 68. b 28. and 69. a and 74. a 8. and 75. 33. To swarue neuer so little from the Gospel is the high way to distruction 122. b 22 VVhat is ment by another Gospell 28. b 22 To what ende the Gospell is Preached 96. a 21. b 113. a 5. 117. b 25. 118 a b. After what maner the Gospell killeth 100 a 1. b VVhy the Diuell laboreth by all meanes to hinder the Gospell 55. a 18. b Looke more in VVorde ¶ Gouernement No new Gouernement must be brought into the Church vnder preâ—eÌ„ce of mens rawnesse 180. b 1. and 181. a b The Gouernment of the church must depend only vpon God his word 68. b â—8 and 69. a and 180. b 1. and 181. a b. ¶ Grace VVhat the worde Grace signifieth 10. a 16 The two cheefe Graces or benefites which we receaue by IESVS Christ 99. a. 26. b. Gods Grace is not tyed to place nor to person 217. b 25. 218. a b 219. a b. No man can of himselfe come vnto God or receiue his Grace when it is offered 195. a 3 b and 196. a By what meanes God geueth vs his Grace and how we may atteyne it 237. b. 8. and 238. a. After what maner and with what minds we ought to receyue Gods Grace 328. a 23. b. By what meanes wee may be made partakers of all Gods Graces 321. b 26. and 322. a b The Popishe degrees of Grace 108. b 34. and 109. a Of reiecting Gods Grace 107. a 28. b ¶ Greffe How wee be Greffed into Iesus Christ 173 a 26. ¶ Growe Men must Grow in Christ by degrees 119. a 12. H ¶ Halting THe remedie of shrinking Halting in religion 321. b 26. 322. a b and 323. a b and 324. a b. ¶ Hande VVhat is ment by the word Hande 159. b 29. and 160. a ¶ Happinesse The Happinesse of Christians must not be esteemed by their outward state in this world 103. a 17 b 104. a b 105. a b. Our chiefe Happines by what meanes we atteine thereto 170. b 13. 171. a b and 172. a b and 173. a b and 174. a b 175. a b and 176 a b ¶ Hatred The cause of Hatred 261. a 19. Of Hatred and discorde the inconueniences thereof 260. b 27. and 261. a b The right cause why we should cease from Hatred 261. a 27. a b ¶ Heire Heritage VVhat is ment by the word Heritage or inheritance 153. a 28. b Only Christ is the Heire of all thinges and the onely stay for fayth too rest vppon 154 a 31. b How we inioy our inheritaÌ„ce with Christ 191. b 4. ¶ Hell Of Christes going downe into Hell 104 b 18. and 106. a 17. and 141. a 13. ¶ Helpe Euerie man hath neede of others helpe 310. a 23. b ¶ Hypocrisie An Image of Hypocrisie 241. a 36. b. ¶ Holinesse VVhat is ment by Holines 268. a 5. The Holines of Rome 218. b 7. 219. a The Holines of Papistes 273. a 13. and 274. a 29. b and 278. a 7. The full perfection of all Holines is conteyned in the law 134. b 28. Looke more in Deuotion Righteousnesse Fayth and workes and vertues ¶ Holidaye Of the keeping of feastes and Holidayes 197. b 19. and 198. a b ¶ Holy water VVhat Holy water is 63. a 6. ¶ Honor and Honoring In what thinges the true Honoring of God and of Christ consisteth 35. b 15. 36. a b 45 b 22 46. a. b. There is no Honoring of God without obedience to his word 45. b 22. and 46. a How we ought to be minded when wee heare Gods Honor defaced by anye meanes 226. b 35. 227. a b. The blindnesse and weetchednesse of the Papists in honoring the Apostles Maâ—â—irs and saints deceassed 45. b. 1 The greatest honor that can bee too man 120 b 26 Looke more in Serue and Seruis Authoritie Credit Reuerence ¶ Hope Christian Hope 189. a 29. b ¶ Humilitie True Humilitie and the meane to atteine therto 80 b 17. 291 a 11. 292. a 16 b 203. a b 296. b 31. 297. a b 298 a VVhereto Humilitie serueth 103. a 8. VVe can neuer come vnto Christ till wee be vtterly abaced and confounded in our selues 38. a 23. b. ¶ Hireling VVho be Hirelinges and how they be to be eschewed 314. b 15. 315. a b 316. a b 317. a b. I ¶ Idolatrie VHence Idolatry springeth 193. a 25. b ¶ Iewes The prerogatiue of the Iewes aboue the Gentiles and whereto it serueth 86. b 6. and 87. a b ¶ Images VVhich bee the true Images pictures or paintinges that lead vs to God 113. b 35. and 114. a b ¶ Indifferent Indifferent things may and ought to be vsed diuersly as oportunitie serueth 63. b 2. 64. a 318. b 23. 319. a Of admitting of Cerimonies and matters Indifferent into the Church 3. a b. To whom in what cases men must not yeld in things IndiffereÌ„t 63. b 27. 64. a Satans wylinesse in setting the Church at debate about small triffles and matters of Indifferencie 3. a 27. The Interim 61. a 27. ¶ Ioy Of christen Ioy or gladnes 276. b 10. ¶ Isaac How Isaac was persecuted by Ismaell 226. b. 18. 227. a VVhy Isaac is sayd too bee borne by promise and not of the fleshe 215. b. 18 â–ª ¶ Israelites VVho be the true Israelites or people of God 327. b. 11. VVho be Gods people after the opinion of the Papistes 327. b. 29. 328. a ¶ Iustice The orderly proceeding of Gods Iustice 297. b. 12. 298. a ¶ Iustifye and Iustification VVhat is ment by the worde Iustifie and why the Scripture vseth it 89. a. 17. b. 127. b. 25. 129. a God hath double respect in Iustifying of vs 128. b. 31. 129. a. No man can be Iustifyed by the lawe 86. b. 5. 87. a. b. 91. a. 7. b. 92. 93. 94. 95. 135. a. b. 136. 137. 138. 139. 140. 141. a. 144. b. 16. 154. b. 14. 155. a. b. 156 157. 158. 159. a. b Looke more in Law and in workes VVhat is ment by being Iustifyed by faith 125. a. 2. 128. b. 1. 129. b. 9. 138. a 34. b. Of free Iustifycation by fayth without workes 81. a. 9 â–ª b. 82. 83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94.
so let vs all say Almightie God our heauenly father c. The. 11. Sermon which is the fifth vpon the second Chapter 14 But vvhen I savve that they vvalked not rightly after the truth of the Gospell I sayde too Peter afore them all if thou beyng a Ievv liuest after the maner of the Gentiles and not as the Ievves vvhy compellest thou the Gentiles to play the Ievves 15 VVee bee Ievves by nature and not sinners of the Gentiles 16 And yet for asmuch as vvee knovve that a man is not iustified by the vvoorkes of the Lavve but by beleefe in Iesus Christ vve also haue beleeued in Iesus Christe that vvee might bee iustified by the fayth of Iesus Christ and not by the vvorkes of the Lavve for no flesh shall bee iustified by the vvorkes of the Lavve IT hath alwayes bin a cōmon saying that looke what Law a man layeth vpon others he ought too keepe the same himselfe For it is nother right nor reason that a man should go scotfree himself and lay the burthen vpon other folkes shoulders And for that cause doth our Lorde Iesus Christ vpbrayd the Scribes and Pharisies that they passed not to lay heauy burthens vpon the poore people in the meane while tooke leaue to do what they listed themselues And commonly it falleth out through hipocrisie that he which is rough extreme in all rigour towards his neybours would haue other men to forbeare him and to dispence with him But if wee will needes presse our neighbours to do their duetie the true naturall order requireth that euery of vs should first begin at himself Ye see then how it is a most manifest hipocrisie when a mā will not a whit beare with his neibours but chalēgeth their dutie to the vttermost in the meane while offendeth grosly himself will not suffer any correctiō Yea somtimes also it falleth out that we would play the good fellowes at other mens cost Euen so fell it out heere in S. Peter For his inforcing of the Gentyles to keepe the Ceremoniall lawe came not of the foresayde hypocrisie of taking leaue too doo what he listed and of desiring too go quite and cleere before God for his constreyning of other menne too such a poynt but of dubblenesse for that hee was too desirouse too pleasure his owne countrymen He had already taken leaue too liue after the maner of the Gentyles that is to say too giue ouer the vsing of the Ceremonies of the Lawe For as I haue earst touched S. Paule speaketh not heere of the vnbeleeuers nor of the despyzers of God but of those Gentyles that had bin conuerted too the knowledge of the Gospell and were desirous to serue God yea euen without the old Ceremonies Now S. Peter had fashioned himself to their common trade and yet notwithstanding he was a Iewe and therfore he did the Gentyles too much wrong to put a streyter brydle vpon them than he receyued to himself as I sayd afore He did it not in respect of himselfe but playde on both handes as they doo whiche would feyne keepe fauour with all parties and are loth too mislike any man So wee see there was rightfull reason to rebuke him and too shame him before all the Church Now remayneth that he acknowledged his faulte by which example wee muste learne mildenesse That is to say for asmuch as there is none of vs all but he may step awry as they that haue not such perfect wisedome but that we may fall euen into grosse faultes and although we perceyue it not yet now and then we happen to swarue through infirmitie at leastwyze let vs not ieere at it when we be reformed as many proude stubborne folke do who eyther spew out their poyson or else rancle inwardly in their hartes when they bee rebuked Let vs learne first of all by S. Peters example that there is none of vs all so farre foreward in holinesse wisedome and vertue which may not ouershoote himself And therfore let vs patiently heare what is tolde vs that wee may fare the better by it and let vs not bee ashamed too caste downe our heades when we see our selues iustly accuzed and condemned Thus yee see what we haue to remember vppon the first part of this Text. Truely we haue seene already this mornyng how S. Peter had this honorable title to be called a chiefe piller in Gods Churche and in the spirituall Temple that was too bee buylded He was honored he and his fellowes had receyued the holy Ghost and although he had stumbled once afore yet had Iesus Christe set him vp againe and wiped away the remembrance of that fall in saying to him feede my Sheepe haue a care of my Lambes And yet for all this he walketh not the right way but steppeth aside VVherefore it behoueth vs too bee so much the warer that noman deceyue vs as though wee had profited so well in Gods schoole that wee were no more in daunger of doyng amisse Let vs beware of suche ouerweening and keepe continuall watch that wee bee not misledde by the wyles and traynes of Satan yea let it bee a suspicious matter with vs too desire too please men seyng that S. Peter fell intoo that extremitie True it is that his meening was too the contrarie and that his intent was too imploy himself wholly too the glorifying of Gods name He had stoutly withstoode it when he was forbidden too preache any more in the name of Iesus Christ It was the voyce of an Angelicall stoutnesse when he answered God must be obeyed and not men For he sawe there the rulers of his countrie he sawe them assembled with their pompe and there was the statelinesse of Magistrates which had bin able too amaze a poore man of no credite as he and his fellow Iohn were But not withstanding his stout answering that he woulde obey God maugre all those that pretended too haue preheminence ouer him yet he was deceyued in this cace whereof mention is made heere Therefore whensoeuer men doo the thing that may thrust vs out of the way and wee haue some fayre cloke so as it shall seeme too vs that wee doo not amisse too please them Let vs bethinke vs of this example that is set vs down heere and which is tolde vs too make vs euery of vs looke aboute him what his calling will beare and what God commaundeth without casting of our eye aside too purchace fauour in the worlde Let vs shet our eyes agaynst all that is about vs and looke onely at this marke that wee must in all caces and all respectes fashion our selues too the will of God And when wee shall haue looked rightfoorth too Gods ordinances and asked counsell at his mouth and prayed him too guyde and gouerne vs by his holy spirite and finally well considered the boundes of our vocation so as wee attempt not any thing otherwise than becommeth vs then shall wee bee able too
of vncircumcision it meaneth the vnclennesse wherewith wee be compassed about in Adam in so muche as there is not any man which is not damned alreadie from his mothers wombe But the Iewes thought that God had set them free from that coÌ„mon curse and they made their boast therof Surely Gods chosing of them after that sort for his own people heritage was a great dignitie and worthy too bee esteemed aboue all worldly goodes But yet neuerthelesse it became them to haue acknowledged with all humblenesse that there was not any excellencie at all in their owne persons For according to our wonted maner of drawing Gods gracious giftes too muche to vayne ouerweening the Iewes did commonly ouershoote them selues by bearing them selues in hand that they were aboue all the rest of the worlde Verily as who should say that God had founde any thing in them why he should preferre them before those whom he had forsaken Therefore that dooing of theirs was a great pride whiche caried with it a shamefull thanklesnesse in that they imputed not to Gods meere goodnesse the things which they had of his free gifte but were puffed vp with ouerweening as thoughe God had knowne them to be better or worthyer of euerlasting saluation than the Gentiles But nowe S. Paule to dispatche all ouerweening sayth Go too wee be Iewes by nature As if he had sayde It is true that wee haue some fauour aboue the Gentiles whome God hath not vouchsafed to receiue into his Church VVhen he speaketh after that fashion it is not to giue the Iewes occasion to waxe proude but to lay before them the things which they had receiued frely of God wherin they had no cause at all to brag of them selues according as we see how that in the Epistle to the Romanes he vttereth two sayings whiche at the first â—lushe might seeme contrarie For on the one side Haue wee then sayth hee no priuiledge aboue the Gentiles Yes verily for God hath chosen vs for hys people he hathe giuen vs the seale of Circumcision too shewe that hee auoweth vs for his children hee hathe alyed him selfe vntoo vs hee hathe promised vs the Redeemer of the worlde and too bee shorte he hath sanctified vs in suche wyse that if wee consider the fauour whiche he hathe vttered towards vs there hath beene well wherwith to aduance and exalte vs aboue the residue of the whole worlde Thus on the one side Paule dothe there magnifie the goodnesse of God and afterwarde he falleth too questioning agayne and asketh what aduauntage haue wee then None at all sayth he for all men are shutte vp vnder Gods curse If the Gentiles bee too bee condemned wee bee too bee condemned double for there may be yet some likelyhoode that ignorance shall serue to excuse them But yet can they make no defence of that before God but shall perishe althoughe they neuer had any instruction or teaching Needes then must wee bee condemned by the lawe sayth he seeing that God hathe taughte vs and yet for all that wee cease not too sinne still and too transgresse his commaundements in so muche that we be plunged in greater and deeper cursednesse than the Heathen folk and vnbeleeuers Now then he sayth that the Iewes are in deede separated after a sort from the Gentiles not that the Iewes are of more worthinesse or that they haue any righteousnesse in them selues â–ª but bicause God of his own meere goodnesse voutsafed to chose them â–ª like as at this day the children that are borne of beleeuing pareÌ„ts are not better than the children that are borne of Paynims Turkes if a man coÌ„sider them both in their owne nature For we be all of a corrupted and cursed lumpe and God hathe so condemned vs as no man can iustly set vp his bristles to thinke him selfe of more value than his fellowes But yet neuerthelesse S. Paule sheweth that they be sanctified and that they be not vncleane as those are which are borne of vnbeleeuers or Heathen folke Heere shoulde seeme to be some contrarietie neuerthelesse all agreeth very well togither For there is nothing but vncleannesse and filthinesse in vs all without exception and that commeth of nature Howbeit there is a supernaturall gifte that is to say a remedie that God giueth whiche is that the children of the faythfull are dedicated vnto him and he acknowledgeth auoweth them for his Then like as now a dayes the children that are borne of the Churche are reckned too bee of the number of Gods people and of the companie of the chosen euen so vnder the lawe the Iewes were separated from the rest of the world And that is the cause why S. Paule sayth Wee bee Iâ—wes and not sinners of the Gentiles VVhereas he speaketh of Sinners he meaneth suche as continue in their filthynesse and are not clensed by the grace of God For Circumcision was a token and witnesse that God accepted Abrahams issue and ofspring for hys owne housholde and peculiar people The thing then wherein the Iewes differed in olde tyme from the vnbeleeuers was that althoughe they were all of one sute for as muche as they were all indifferently the children of Adam yet notwythstandyng God had chosen the one sort and left the other sort still straungers from his house If a man aske why he dyd so there was none other cause than his owne meere grace and yet were not the Iewes in the meane whyle the more excellent But nowe let vs followe the matter that S. Paule handleth heere Wee knowe sayth he that wee can not bee iustified by the deedes of the Lawe but by beleefe in Iesus Christ. In so saying he sheweth that the Iewes them selues what grace soeuer they had receyued coulde not grounde them selues vpon other men nor vpon them selues as thoughe they had deserued aught at Gods hande but must bee fayne to flee to his free goodnesse acknowledging that there is no saluation but in Iesus Christe who is come to finde out the thing that was alreadie loste And herein is fulfilled that which he sayth in another place howe that aswel they which were nere hande as they that were farre off were all gathered togither into one Iesus Christ is the peacemaker to cause God to loue vs and to receyue vs too mercy not onely those that were earst farre of as the Gentiles but also the children of Abraham what noblenesse or dignitie soeuer were in them for that came not of their owne nature And let vs marke that when S. Paule saythe that the Iewes whiche were conuerted to the Christen fayth knewe they coulde not bee iustified by the works of the lawe but by beleefe in Iesus Christ he maketh a comparison betweene fayth and the Lawe to shewe that wee can not bee iustified by grace excepte wee forsake all our owne merites and that is a thing well worthy too bee marked For the Papistes will well inoughe confesse that wee bee iustifyed by faythe howebeit they
Christ be set afore vs and till wee haue cast our looke vpon him so as all our senses be settled vppon him and as it were shet vp there Yee see then that the fayth whereby wee obtayne grace is that after we once know our selues to be wretched creatures and that there is nothing but loth somnesse in vs wee seeke the remedie of it in our Lord Iesus Christ and vnderstand that he was offered vp for vs to redeeme vs from the curse wherein we were plundged that he hath made vs cleane by his bloud that by his obedience he hath put away all our offences and that for the same we bee assured that God accepteth and receiueth vs for his children Thus ye see how this text is to be vnderstoode And whereas S. Paule sayeth that he himselfe and all the Iewes that were conuerted vnto Christianitie did looke too bee saued by the fayth of our Lord Iesus Christ he addeth also the reason why namely bycause no flesh shall be iustified by the works of the Lawe He had well vsed that woord if he had applied it but to his owne countrymen but heere he speaketh of all men in generall And whereas he sayeth no fleshe at all first he betokeneth that the Iewes differ nothing at all from the Gentyles in the meane of obtayning saluation VVherfore although the Iewes beyng circumcyzed were taken as it were for Gods heritage and sanctified vnto him yet not withstāding they could not haue any hope of saluatiō but by his mere grace Lo how they be matched with the Gentyles and raunged in like degree with them Again S. Paule ment heere to deface vtterly all the ouer weening that men conceyue of their own vertues There are many which know they haue ouershot thēselues so farre that they cannot chalendge any glorie too them as though they had deserued aught at Gods hand VVretched drunkardes vnthriftes and such as haue giuen themselues ouer to all naughtinesse will be ashamed to auaunce themselues and too brag that they can bind God by their deserts and well doings for euen before mē they be fayne too hide themselues bicause of their leudnesse But as for those that haue some cloke of hipocrisie and shew some signe of holinesse before men they by by become drunken with it so harden themselues that they beleeue they deserue Paradyse and that God is greatly bound vnto them Of which sute are these Popeholy ones who although they be ful of al filthinesse so as there is nothing in them but ambition couetousnesse crueltie and suche other like things yet how soeuer the world go for asmuch as they haue good store of their Churchstuffe other counterfettings they beare thēselues in hand that God seeth not a whit intoo their leudnesse but perswade themselues that God ought to accept them for their owne merites sakes Also such as heare Masse deuoutly such as rūne from the Tauerne or from the Alehouse to the Chappell specially such as buy pardons and such other like stuffe and such as keepe fasting-dayes and holydayes wil be puffed vp with such an ouer weening as to thinke they haue bound God vnto them But S. Paule in naming all flesh sheweth that men must not shole out themselues asunder as though one were righteous though another were not so but must all stoupe and humble themselues and passe condemnation assuring themselues that all their vertues yea euē of the excellentest men of all are but filthinesse before God For although a man bee perfectly rightuous to our opinion so as he doth noman harme but hath stedfastnesse in himself to withstand all vices and is chaste and sobre and to be short is taken and esteemed to be as an Angell yet not withstanding he hath nothing in him but corruption And how can that bee Bycause wee may not reste vppon the outward apparance for as the Prouerbe sayeth all is not golde that glistereth It is not for vs to iudge what is vice and what is vertue except wee could enter into a man For if a man yeeld not vnto God that which belongeth vnto him what is to be sayd of it He robbeth not men but he robbeth God of his honour Agayne though men giue him neuer so great prayse clap their hāds at him yet shall he but burst for vaynglorie and pride and nothing shal be able too frame him too humilitie saue the knowing of our Lord Iesus Christ So then they which make a goodly outward show in their life shall neuerthelesse be still condēned before God This is the thing whereby S. Paule intēded to forestall all the vaine trust that men can cōceyue or nurrish cōcerning their own deseruings But there is yet more For he speaketh not only of such men as were after a fort forsaken of God and were not renewed by his holy spirit but when he sayeth All flesh ▪ he cōprehendeth the faithfull also For although Gods holy spirit dwell in vs after he haue drawen vs to the knowledge of his Gospell and greffed vs into the bodie of our Lord Iesus Christ although say I that Gods spirit dwell in vs yet are we al comprehended vnder the woorde Flesh in respect of that which we haue of our owne S. Paule then giueth sentence heere that no flesh shall bee iustified bycause the faythlesse are condemned in Adam and abide in their condemnation and the faithfull are alwayes vnperfect so as they haue many vices and blemishes by meanes whereof they bee condemned as well as the other and so this condēnation is generall That he which will bee iustified by the woorkes of the lawe shall alwayes be found giltie yea euen the holiest men that euer were Let vs take Abraham who was a mirrour of all perfection let vs take Dauid who excelled in all vertue Let vs take Noë Iob and Daniell who are reckened vp for three rightuous men by the Prophete Ezechiell and let vs take such other like and yet neuerthelesse euen they also are raunged in the same aray that is too wit that they could not obtayne rightuousnesse before God but by Grace Nowe then I pray you what shall wee doo muste not the Diuell needes driue them headlong intoo terrible pryde which at this day doo stay still that they may bee iustified by their owne desertes or meritorious woorkes as they terme them For who is hee that can matche eyther Dauid Noë Abraham or Daniell Had not men neede too haue profited well in Gods schoole and to bee inflamed with a true zele of giuing themselues wholly vntoo him that they may bee vtterly conuicted that they bee yet very farre of from beyng come to the poynt whiche wee see Dauid Noe and Daniell too haue bin at ◠For asmuch then as wee knowe this lette vs marke that heere the holy Ghoste beateth downe suche as mount vp too highe too the ende wee should bee the more ashamed that wee haue not one drop of deserte of glorie and seeke all that pertayneth
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
¶ SERMONS of M. Iohn Caluine vpon the Epistle of Saincte Paule to the Galathians ¶ Imprinted at London by Lucas Harison and George Bishop 1574. TO THE RIGHT HONOrable Sir William Cecill knight Baron of Burleygh Lord high Treasurer of England Mayster of the Queenes Maiesties Courtes of Wardes and Liueries Knight of the most noble order of the Garter and one of hir highnesse most honorable priuie Counsell continuance of health with prosperitie and increace of honour YOur Lordships great goodnesse diuerse times shevved tovvards mee abiding still fresh in my remembrance to my no small comfort calleth vpoÌ„ me continually to shevv some token of thankfulnesse for the same For needes I must confesse that it hath vttered it selfe many and sundrie vvayes and that if I may vvith your Lordships good leaue say as I think not vvithout a certaine freendly or rather fatherly care of my vveldoing specially in that loÌ„g coÌ„tinued sute of mine in the Exchecquer vvhere your iust fauour I meene in respect of the iust cace and not of any desert of mine procuring mee credit and helpe to the furtherance of my matter hath bin the very maintenance and safetie of my right vvhich else had bin troden vnder foote by the ouer mightinesse of mine aduersaries And heere it behoueth mee also too acknovvledge the vpright administracion of Iustice extended vvith fauour in that so intricate cace both by the Iudges and Chauncelour and by all other the Queenes maiesties officers of that Court. For after many heerings of the matter vvith great patience and circumspection and vvith shevving of suche recordes for both partes as vvere knovven or thought to make for the manifesting of the cace at length vvhen the matter could not grovve too speedie end by reason of certain difficulties and incidents falling thereinto about the first enterance of your honour into the office of high Treasurer it vvas by consent of the Court put in coÌ„primise to such persones as both parties are very vvell contented vvith By meanes vvherof being discharged of my former continuall cares trauels expenses and troubles I had the freer libertie to follovve this mine accustomed exercize of translating vvhich mee thought vvas too mee a singular benefite And my rehersing of these things is not to diminish the thank vvhich I ovve to your honour by interlacing of other mens doings but to shevv to hovv many I am beholden through your goodnesse and that I am loth to be vnmindfull of my duetie tovvardes you or them so farre as oportunitie may vvell serue to vvitnesse the same Novv then to the iâ—â—ent I might the better accoÌ„plish this my desire tovvardes your honour I bethought me of the counsel of the vvise Philosopher Seneca in his bookes of Benefiting the effect vvherof consisteth chiefly in these three poynts namely that the thing vvhich is done or bestovved too vtter thankfulnesse vvithall ought to be very good very durable and very acceptable to the partie that is to receiue it That the tvvo former poynts are in this vvorke vvhich I vpon trust of your Lordships former goodnesse and accustomed fauour do take vpon mee to dedicate to your name and that the third poynt also shall accompanie it the reasons that persvvade mee are these The things that of their ovvne nature tende only to the vvelfare and benefite of man must of necessitie be very good and of the things that are good those are alvvaies best vvhich may redound to the coÌ„moditie of most persones and vvhich being once possessed cannot be taken avvay against the vvill of the possesser Seing then that the foundation of this vvorke is a parcell of holy scripture and that as sayeth S. Paule all Scripture giuen by inspiratioÌ„ of God is profitable to teach to reproue to amend and to furnish men vvith rightuousnesse that they may be perfect and forevvard to al good vvorkes in somuch that it is the povver of God tending to the vvelfare of all that beleeue both Ievves and Gentyles and therevvithall conteyneth promises not only of this present life but also of the life too come it caÌ„not but be of the self same nature propertie and operation that the rest of the scriptures are bicause as sayeth S. Peter the scripture came not by the vvill of man but holy men of God spake as they vvere moued by the holie Ghost And herevpon springeth another coÌ„mendacion to the proofe of the goodnesse of this vvorke that the Author therof is God the souerain goodnesse it selfe and not man To be short the same reasons may serue also to proue the durablenesse thereof For besides that God him selfe protesteth that his vvord shall indure for euer and that the very heauens shal perish before any one iote of his sayings take not effect in asmuch as this booke coÌ„teyneth not vvorldly vncertaine and perishing but heauenly assured and euerlasting benefites nor things auaylable to fevve but profitable to all vnlesse they theÌ„selues be to blame and moreouer that God is the Author thereof it must by all likelyhood needes continue vvith other of the same sort at leastvvise among the godly not for a day or tvvo but so long as men shall haue neede to be edified and strengthened in Christ VVhich thing vvill appeere yet more plainly if besides these generalities vvhich it hath coÌ„mon vvith all the residue of holy scripture vve consider the vvorke more peculiarly and neerly in it self vvhich consisteth of tvvoo partes too vvit of Text and of exposition of the Text. The substance of the text of this vvhole Epistle to the Galathians is this that vvhen God hath once voutchsafed to inlighten men vvith the true knovvledge of his gospell it behoueth them to stand stedfast in the truth vvhich they haue imbraced to shevv by their godly conuersation that they be the children of light so as they nother turne backe againe as renegates or as svvine to the myre nor be caried too and fro vvith euery blast of doctrine like vvauering reedes or like little children that are soone vveerie of the things that they haue and fond of euery nevv thing that they see Hereoutof spring other more particular poynts concerning free iustification by fayth concerning Christen libertie concerning the abolishing of Ceremonies concerning the force and effect of the lavv and concerning the pure conuersatioÌ„ of christian lyfe For the order vvhich the vvriters of holy Scripture obserue vvell neere in all their Preachings and exhortations is first to lay the foundacion of faith in our Lord Iesus Christ and aftervvard to build vp the vvorkes of charitie and true holinesse of life vvithout the vvhich faith is not onely naked but also dead Thus much concerning the Texte and the contents of the same The exposition vvhereof being vttered in Sermons by that learned and godly minister of Christ Maister Caluin vvhose ovvne doings tending alvvaies too the benefite of Gods Churche may yeelde him farre more credite than any commendacion of mine can doo containeth not any
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
he sheweth himselfe to be so by his worde and also giueth vs a good pledge and earnest pennie of it in our Lord Iesus Christ insomuch that there he sheweth himself to be ioyned and vnited with vs and that although we be wretched creatures and haue nothing in vs but all mischeefe yet he fayleth not too take vs for his owne and too admit vs into his fauour the reason whereof is bycause our Lorde Iesus Christ is the meane betwixt him and vs. Therefore when wee haue that promise and rest wholy vppon it and doubt not but that God doth and will shewe himselfe gracious to vs vnto the ende and therewithall call vpon him and resort onely vnto him giuing ouer this worlde and continuing in the hope of the heauenly life then bee we sure that we haue fayth and are iustified and that was the maner of our father Abrahams beleeuing and without that let vs assure our selues there is no Christianitie at all in vs. For as Saint Paule sayth in the tenth to the Romaimes vntill wee knowe what the Gospell is wee cannot call God our father VVee cannot call vpon God sayth he except wee knewe him and beleeued in him And howe is it possible for vs to knowe him till hee bee reuealed vnto vs Therefore fayth muste needes go before And whereof commeth fayth Of hearing sayth Saint Paule Then must wee bee trayned in the Goâ—pell or else we can haue no fayth And hereby we see yet better that all that euer is termed fayth in Poperie is but starke dotage And why so For there Gods worde is hidden and the greatest brutishnesse that can bee is taken for greatest deuotion VVhen men babble they wote not what when they gad on pilgrimage and neuer come at God when they busie their heades about fonde Ceremonies and heare not so much as one woorde of good doctrine ô that is great deuotion and holinesse But wee see howe there is no Christianitie without fayth nor fayth without teaching of the Gospell and so consequently we cannot bee Christians till God haue giuen vs the grace to taste of his goodnesse and mercie as it is dayly set afore vs in the Gospell assuring our selues that he accepteth vs in the number of his children so as we may be bolde too call vppon him and continue therein too the ende at leastwise in wayting for the full performance of the things which hee reuealeth vntoo vs nowe by hys mouth that is to say by hys woorde But nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs feele them more and more and that the same feeling of them may drawe vs vnto him with true repentance so as wee may not onely aske him forgiuenesse of them but also so reforme and chaunge our selues as we may truely beare the marke of his children when wee shall appeare before his iudgement seat and as oure Lorde Iesus Christ also may repayre the Image of his father in vs in such wise as hee may acknowledge vs for his members And in the meane while let vs beseech him to beare with our infirmities till he haue vtterly clenzed vs of them That it may please him too graunt this grace not onely to vs but also to all people c. The .17 Sermon which is the third vpon the third Chapter 7 Knovve yee therefore that they vvhich are of faith are the children of Abraham 8 And the Scripture foreseeing that God vvould iustifie the Gentiles by faith shevved glad tidings aforehande vntoo Abraham saying In thee shall all nations be blessed 9 Those then vvhiche are of faith are blessed vvith faithfull Abraham IF we were such as we would be taken to bee that is to wit if we were Christians we should be well acquainted with this maner of speech of being iustified by faith But there are verie few to be found euen among those that boast themselues too haue profited in the Gospell which knowe what is ment by the rightuousnesse whereof the Scripture speaketh so much Howsoeuer the cace stande either we must haue skill of that article or else we can neuer haue any assurance of our saluation nor resort vntoo God at our neede to call freely vppon him And that is the cause why S. Paule standeth so much vppon that matter The last Sunday wee sawe howe Abraham was counted righteous bycause hee had beleeued God and I tolde you that thereby is shewed vs that no man can bring any woorthinesse of his owne wherewith to winne Gods fauour but that we must bee fayne to receyue it of his free gift For the woorde beleeuing hath a respect too the promise insomuche that Gods free offering of himselfe vntoo Abraham was the cause that Abraham was counted righteous bycause hee accepted the fauour that was offered him of free gyft beeing well assured that of hymselfe hee had nothing but all iniquitie and cursednesse And therevppon Saint Paule concludeth that such as are of fayth are the children of Abraham It is certayne that Abraham is the father of all the faythfull and of all Gods children and therefore it followeth that eyther wee muste bee fashioned after hys example or else the gate of life and saluation is shette agaynst vs and wee bee quite and cleane banished oute of Gods kingdome Heere Saint Paule sheweth vs the waye For wee come not of Abraham as concerning the fleshe neither belong wee aught at all vntoo him and yet notwithstanding it behoueth vs too bee of his race the onely way whereof is to be partners of the promise that was giuen vnto him and to receyue it as he did heere ye see what it is too bee of fayth so that when wee once knowe and fynde by proofe that we cannot deserue any fauour at Gods hande nor bee allowed for our owne workes merits we repoze our whole trust in his goodnesse apply this promise to our selues which is that he adopteth vs for his children Thus ye see Saint Paules Text made plaine ynough Howbeit he addeth that that promise serued not for the Iewes alone but rather that all men in generall are comprehended in it For without that addition the doctrine that wee haue treated of would serue vs to no purpose God choze AbrahaÌ„ and his ofspring So then are wee shet out from the hope of saluation for his choozing importeth a forsaking of all those whom he choozeth not but he hath chosen the linage of Abraham and so by that meanes it seemeth that all of vs are forsaken But the promise which Saint Paule rehearseth consisteth of two partes The one is that God woulde be the protector of Abrahams lynage and shole it out from the rest of the worlde The other is that all nations shoulde bee blessed in Abraham and in his seede Nowe if God had placed his Church in the onely householde of Abraham then shoulde wee at this day bee miserable But for asmuch as in the seconde
there was nothing but sin in vs God maketh vs parteners of the rightuousnesse of our Lorde Iesus Christ and all the obedience that hee yeelded is conueyed ouer vnto vs. As for example If I owe a summe of money and another pay it for me although I lay out nothing out of mine owne purse yet am I quitte I had not wherewith to pay but I found one that discharged me Euen so is it with vs who beeing destitute of rightuousnesse haue Iesus Christ for our suretie and he hath satisfied God his father for vs. By meanes whereof our sinnes are quite wyped out so as they come not any more to account or remembrance before God and therefore wee be iustified or blessed that is to say where as God must heeretofore haue hilde vs as accursed and damnable now he holdeth vs for his children And herein also we see the fondnesse of the Papistes who cannot finde in their heartes to be perswaded that we be iustified by fayth bycause that too their seeming fayth is not so excellent a vertue as some other are For a man shall not bee perceyued to doo much in holding himselfe too Gods promises and in resting vpon them Men will say verie well such a one is a wretched sinner and knoweth that hee had neede in deed to bee succoured by Gods goodnesse and that is the cause why he resteth therevpon But the man whose cōuersation beares a goodly show is magnified euery where shall be counted the rightuouser As for example if a man be liberall and deale freely of his goods and also shewe himselfe well dispozed in all other partes of his life such a one shall be counted more excellent than a beleeuer Besides this they doo also alledge S. Paules saying in another place howe that Charitie is aboue Fayth and Hope Yea truly but the question is not here whether of them is the greater higher or nobler vertue VVhen we say we be iustified by fayth it is not ment that there is any worthinesse or desert in our fayth as who shoulde say that God were bounde vnto vs and therefore receyued vs for it but that bicause God hath shewed himselfe mercifull towardes vs and promised to bee our Sauiour wee beeing first bereft of all trust in our vertues doo come vnto him by fayth knowing well that if hee consider vs in our selues he must needes curse and abhorre vs. Seing then that fayth bringeth not any thing on mans behalfe but receyueth all things of Gods mere and free goodnesse there is no questioning what woorthinesse is in vs. And so wee see that fayth not onely helpeth vs too the attainment of our saluation but also bringeth vs all perfection Nowe after that Saint Paule hath sayde that all the heathen are blessed in Abraham he addeth that it is togither with the faythfull Abraham As if he should say there is none other meanes to make vs finde fauour in Gods sight than onely fayth There is no seeking of helpe else where in that behalfe For that is yet too grosse an error wherewith the Papists are intangled For although they wote not what fayth meaneth nor what it is to be iustified yet are they inforced to say that fayth helpeth to saluatiō Howbeit they adde that it is but partly and that charitie and al other vertues worke together with it and that if men purpose to be allowed of God they muste deserue well at his hand so that all is nought worth without obedience and holinesse of lyfe It is true that fayth cannot be separated from the feare of God but the matter heere is nothing else but too knowe by what meanes God acknowledgeth vs for his children But if hee haue respect too oure woorkes wo bee to vs. Therefore he must bee fayne to turne away his countenance from the considering of our persons and to receiue vs alonely in our Lorde Iesus Christ or else in his looking vpon vs to marke nothing but our miseries that he may be moued and prouoked to mercie Ye see then that God hath a double respect in iustifying vs. The one is that he beholdeth our miseries for in asmuch as he seeth vs so plunged in all confusiō he is moued to pitie Again to the intent he may no more be an enimie and take part agaynst vs which are sinners he must be faine to looke vpon our Lorde Iesus Christ and vpon his rightuousnesse that the same may doo away all our offences Now S. Paule sayth heere that we can not be blessed but with faythfull Abraham As if he shoulde saye that Abraham though he were neuer so holy a man brought nothing of his owne with him when he obteyned righteousnesse before God Fayth as I haue saide alreadie doth vtterly bereeue a man of all the worthinesse which he supposeth himself to haue Seeing that Abraham had none other helpe than fayth it followeth that he renounced al his own works as which in very deede were nothing worth Then sith it is so let vs learne to leaue such mingling which bringeth nothing but corruption before God and let vs be contented that we be allowed at Gods hand if he finde vs faythfull If a man poze vs and say had Abrahams vertues no fauour in Gods sight It is easie too answere that Abraham of his owne nature had nothing but all maner of iniquitie He had bin a castaway if God had not plucked him out of the dungeon wherein he was sunken according as he him selfe sheweth in the last chapter of Iosua Consider sayth he to the Iewes from whence I tooke your father Abraham Did not his fathers serue Idols Then dyd I plucke him out of the bottome of hell So Abraham had not aughte whereof to boast For he coulde not haue done any good if God had not preuented him with his grace But nowe after that God had giuen Abraham so great and excellent vertues that he is become as a patterne of all holynesse yet were not those vertues able too iustifie him for there was alwayes some faulte too be founde in him eyther more or lesse Let a man inforce him selfe as muche as in possible too obey God and yet shall he always go limping Now there can not be so little a fault nor so small a blemish in our works but the same is inoughe to make them foule and lothsome before God Thus all Abrahams vertues if they had bin examined strayghtly coulde not haue brought him ought but damnation As muche is too bee sayde of Dauid and of all others Besides this when wee fall too scanning whether God loue vs and acknowledge vs for his children it must not bee thought he dooth it for two or three good deedes but for such a perfect obedience as we faile not in any one iote But surely although Abraham had some perfection in parte of his life yet could he not be iustified by it For he was continually a man that is to say a sinner and God hild him so at the
deede wee muste not bee separated from him This in effect is it that wee haue too consider vppon this text Now herevpon S. Paule cōcludeth that there is nother Greeke nor Iew bond nor free male nor female but that Iesus Christ is one in vs all and all wee are one in him And by this sentence S. Paule ment to expresse yet better that only fayth ought to suffyze vs and that we must exclude all other meanes for else it were a derogacion as well to the grace of our Lord Iesus Christ as to the working of his holy spirite If any man alledge that circumcision was alwayes a recorde too the fathers of the same thing that wee haue at this day in baptisme the doubte is assoyled in the second too the Colossians where S. Paule sayeth that in being baptized wee bee circumcized howbeit not with mans hand nor with visible circumcision but that it ought to suffize vs that God acknowledgeth vs to bee partakers of the spirituall circumcision namely for somuch as baptisme is ordeyned too the same end now adayes And let vs marke that circumcizion serued to put a difference betweene the Iewes and the Gentiles It was as the Scripture termeth it a wall betwixt them too fence in the Iewes as the people whom God had chozen But nowe the blissing is published euerywhere so as there is no more diuersitie Now then baptisme being in these dayes succeeded in the place of circumcisiō supplieth the want of that old signe which was a figure and shadowe of things too come And that should not needed too haue bin if our Lord Iesus Christ had not bin away But nowe that he is manifested vnto vs ▪ we haue baptisme ordeyned in steade of it Notwithstanding let vs marke as I haue sayd already that we cā bring nothing of our owne wherwith to purchace fauour before God all that we can do is but simply to confesse our sinne which were ynough too drowne vs in despayre Furthermore wee haue fayth whereby wee recouer that whiche is requisite for our saluation I say wee recouer it by seeking it in our Lord Iesus Christ Nowe then if wee say yea but wee bee weake and rude wee cannot mount so high as too the secretes of heauen let vs looke vpon the baptisme that is giuen vs as though God reached out his hande too vs. There he sheweth vs to eyesight after what maner he plucketh vs out of the curse wherin we were plundged and couereth vs with our Lord Iesus Christe to the end that all our misdeedes should be buried by the perfection of his rightuousnesse For wee knowe he yeelded suche obedience too God his father that if wee come grounded therevppon we cannot but finde fauour at his hand Thus yee see how that on the one side God wil haue vs to rest vpon him and on our Lord Iesus Christ his sonne to the end we should draw out of the fulnesse of that foūtayne and yeelde the whole prayse of our saluation to the woorking of his holy spirite and on the otherside giueth vs baptisme as a help of our rudenesse and infirmitie Seyng wee haue all this what seeke we any more Is it not a wilfull robbing of God if wee will needes haue other helpes and put too other opinions and fancies as they come in our heades VVhereto serueth all this But suche minglings are Diuelish corruptions Therefore S. Paule telleth vs that wee must be so vnited too our Lord Iesus Christ as none of vs must aduaunce himself as though he were better worth than his fellowes but acknowledge our selues beholden too Gods meere grace for all things and bothe great and small muste indeuer the same togither and with one cōmon consent confesse that in our Lord Iesus Christ they haue all that is to be wished for and therefore giue ouer all the inuentions and deuices that can come in their owne brayne Yet not withstanding S. Paule ment not too say that there is no diuersitie of degrees as in respect of worldly policie For wee knowe there are maysters and seruants Magistrates and subiectes in a householde there is the good man which is the head and the good wyfe whiche ought to bee subiect VVee know then that this order is inuiolable and our Lord Iesus Christ is not come into the worlde to make such confusion as to abolish that which was stablished by God his father But when S. Paule sayeth that there is nother mayster nor seruant man nor woman he meeneth that too bee sure of their saluation men muste not set vp theyr tayles lyke Peacockes and stand gazing vppon their owne fethers but looke what woorthinesse so euer we weene too bee in our selues wee muste wipe it away and cast it vnder foote and acknowledge all to bee but hinderances that turne vs aside from comming to our Lord Iesus Christ Therefore when both great and small doo acknowledge that they cannot bryng aught of thēselues but must receyue all things of Gods only free goodnesse Then is our Lord Iesus Christ himselfe alone is all in all in vs that is to say we wil not go about to adde aught to the grace that he hath purchaced for vs and which he offereth vs dayly by his Gospell too the end wee should be partakers of it and inioy it too our saluation Thus yee see in effect that on the one side wee must keepe the ciuill orders of this world Let such as are great men and men of authoritie aboue others knowe that God intendeth too be serued by them in that state As for example let the Magistrates consider that they be so much the more bound to do their duetie seyng that God hath done them the honour too aduaunce them after that fashion aboue others Agayne they that are priuate persones and ought too obey the Magistrates must looke that they submit thēselues vnlesse they purpose to striue with God and to make warre against him Yee see then that S. Paule holdeth vs in sobrietie and modestie and vnder a bridle which was not deuized by men but dedicated of God too our vse bycause mankind could not continue without it And truely we ought too honour and reuerence the state of gouernance as a thing ordeyned of the Lord. And yet for all that when wee come too the heauenly life let vs assure our selues that all worldly things passe and vanish away as the world and the fashion thereof passeth sayeth Sainct Paule but the kingdome of God indureth for euer Then as touching our being children vntoo God and as touching our beyng his heires we come not to it by riches noblenesse or dignitie or by any power or vertue of our owne How then By Gods meere grace and goodnesse For the great ones must be fayne to stoupe and to humble themselues and the little ones muste needes wonder at the sight of Gods so inestimable goodnesse who hath vouchsaued to lift them vp after that forte aboue the heauens whereas
things contrary S. Paule vpbraideth the Corinthians that hee was driuen too giue them milke as to little babes bicause they were not yet able to brucke stroÌ„g meate he maketh them ashamed of their dulnesse of their weltring in their vntoward afectioÌ„s for that they had not profited in the faith as the time required Therfore it was a kind of childishnesse for them to be always new to begin Yea we see how the Prophet Esay condemneth the Iewes yet more roughly wheÌ„ he saith that they were little childreÌ„ to whom meÌ„ say A A B B so as they be still new to begin agein looke what they learne to day they forget to morrow so that they neuer go forward but with great hardnesse This is a vice that is too coÌ„mon in the world Moreouer S. Paule in the fourth to the Ephesians doth generally exhort al the faithful al such as are well strengthned able to be teachers of other meÌ„ which be as it were antesigne bearers to shew the way of saluatioÌ„ I say he exhorteth theÌ„ to grow stil til they be come to the ful age of manhood It shuld seme at the first blush that there is some contrarietie For hee sayth here that al those whome God hath receiued into his Church made them of the houshold of faith are already come to ful age yea euen the veriest idiots that scarsly vnderstand three wordes of faith so they haue the principles and as yee would say the grosse fuÌ„me of the power of our Lord Iesus Christ S. Paul sayth that they be already as good as men growen that God wil not hold them any loÌ„ger as children vnder a maister or as vnder tutors gouerners And in another 〈◊〉 he saith that not only suche as are weake and ignorant but eueÌ„ the excelleÌ„test sort which ought to carie the torch before others to giue them light must grow still And how long Not for a yeere or two but al their life time so that as long as they liue in this world they must dayly acknowledge theÌ„selues to be weake still that they haue neede to inforce and streine themselues to go forwarder and forwarder But al this agreeth very well togither For if euery man examin himselfe what he is surely euen the forwardest of all shall finde theÌ„selues to be stil as little children For although we indeuer to come vnto God yet we drag our legs after vs and howsoeuer we bee disposed of ourselues a number of hinderaÌ„ces step before vs euery little straw stoppeth vs or else if a flie do but crosse our eyes byandby we bee ready to turne away And although wee had neuer so great courage in vs yet haue wee many vices to fight against our knowledge is not suche but wee haue neede to pray God dayly to increace our faythe and correct the remnant of vnbeleefe that is in vs. Thus ye see what euery man shal find on his owne behalfe But if we looke vpon the fashion that God keepeth in guiding gouerning his Church it is certaine that we be fully men growen And why For we be no more hilde in so streight subiection of the law as the fathers were but for asmuche as we haue our Lord Iesus Christ we resort vnto him wheÌ„ we haue sinned VVe see welynough how we be berayed with spots blots before God but yet is our washing ready at haÌ„d in somuch that by being dipped in the bloud of our Lord Iesus Christ by faith throgh the working of the holy Ghost we become pure cleane God accepteth vs into fauour Againe we be bound to euerlasting death by reason of the faultes that we coÌ„mit dayly against him but yet the amends for theÌ„ is to be found in our Lord Iesus Christ for he is ordeined the ransome to discharge vs. Ye see then that we be no more vnder the bridle wherto the fathers were subiect namely in respect of God and of his gouerning of vs. Therfore although we feele our owne infirmities yet doth not that barre vs froÌ„ being men growen that is to say it is not let but that God giueth vs greater libertie and priuiledge than he did to such as liued vnder the law Thus in effect that question is assoyled And it serueth to bring vs backe too that which I haue touched already 〈◊〉 that we must magnifye Gods grace towards vs for aduauncing of vs to such dignitie But therwithall we see also that it is not lawful for men to deuise a new gouernment at their owne pleasure vnder pretence that folke are raw or that many are not yet fit to be led and guided after a higher and wiser fashion And it behoueth vs to marke that wel For when the superstitions that reigne nowadayes in poperie did firste enter into the world they began not with suche diuelish blasphemie as they bee now mainteined with For looke how many Ceremonies there are in the popedome tearmed by the name of Gods seruis so many be their Idolatries and the Illusions of Satan and to be short all is abhominable before God VVhy so For they imagin them to be things necessary to saluation that by the meanes of them they be able to raunsome themselues and too get forgiuenesse of theyr sinnes Moreouer they deface our Lord Iesus Christ and the grace that is brought vs by him bycause they hope too raunsome themselues by their owne satisfactions and by that meanes vsurp and plucke to themselues the thing that beloÌ„geth to the sonne of God Thus ye see that they be cursed villaines Neuerthelesse wheÌ„ al their gewgawes were first brought into the Churche they were not yet ful of so grosse dotages but they crept in vnder a somewhat more fauorable preteÌ„ce that is to wit that men were rude dul vnable to compreheÌ„d the secrets of the kingdome of heaueÌ„ if they had not bin haÌ„dled dandled after the maner of little childreÌ„ Now as I haue touched alredy it is true that euery maÌ„ ought to huÌ„ble himself wheÌ„ he knowes his owne infirmitie but yet doth it not therfore follow that we shuld bring vp new fashioÌ„s after our owne fancies VVe must be coÌ„teÌ„ted with that which God hath ordeined A yong child must not choose his tutor of his own head no he should not be suffered to do so But his father will apoint him one True it is that there are other meanes stablished by lawes but heere S. Paule hath taken a similitude agreable to the matter that he deales with Then if an earthly father haue authoritie to apoint Tutors to hys children why should not God haue the same power A childe shall not be licenced nor suffered to choose a Tutor to his owne liking Sith it is so by what right or title will wee deuise this or that too saye wee bee yong â—â—yldren and therefore we must haue a fashion meete and agreable to our slendernesse Yea and God hath prouided one for
too lay the brydle looce in our necke that wee might fall a scoterloping and playe the wylde beastes so as God shoulde not tame vs but rather too the intent wee shoulde repayre vntoo him with a good courage to obey him freely For if wee were not sure that he taketh vs for his children and beareth with vs so gently that the things whiche are nothing woorth are taken in good woorth at his hand for the fatherly loue which he beareth vs surely wee shall doo nothing but gnashe our teeth when wee intende too serue God But if wee bee persuaded that God casteth such a fauour towardes vs that although wee be full of infirmities and cannot doo any thing that may deserue too bee well lyked at his hande yet hee accepteth vs for our Lorde Iesus Christes sake must it not needes giue vs courage as thoughe our sayle were set vp and wee had the winde on our sterne Therefore it is certaine that our heartes must needes runne swiftly as a shippe that hath the full winde vppon hir sayles when wee knowe that wee are in Gods fauour and that hee accepteth our woorkes and intendeth not too bynde vs too any bondage but is contented too take vs for his children and accepteth oure willingnesse too obey his Now then when we be once sure of that we may serue our God with the better courage and bicause wee bee grounded vppon his grace it will cheere vs in suche wise as wee shall offer him the sacrifice of prayse and â—â—rayer assuring oure selues that hee wyll heere vs and therevppon yeelde hym thankes for that so great and inestimable benefyte which hee communicateth vnto vs euerie day Nowe let vs fall downe before the Maiestie of our good God with acknowlegement of our faultes praying him to vouchsafe to make vs so to feele them as it may humble vs truely and make vs yeelde our selues wholly to our Lorde Iesus Christ and that when we be once come vnto him we may persist in the fayth of his Gospell without swaruing asyde in any wise and that he may so sustein vs in our infirmities as wee notwithstanding may be touched with true repentance too sigh and grone before him till hee haue taken vs out of this mortall bodye wherein wee bee hilde in prison vnder the bondage of sinne And so let vs all say Almightie God our heauenly father c. The. 32. Sermon which is the seconde vpon the fifth Chapter 4 Christ is become vnprofitable to you to all of you that are iustified by the Lavve and you bee falne from grace 5 For vve in spirite doo vvayte by fayth for the hope of Rightuousnesse 6 For neyther Circumcision nor vncircumcision is any thing woorth in Iesus Christ but fayth that vvorketh by loue WE haue seene heretofore that such as wil make a partnership betwene their owne workes and Gods grace do fouly ouershoot theÌ„selues for as soone as we come to reckening God must needes iudge vs with rygour Then if we go about too get his fauour and to purchace our saluation by our owne woorkes we must performe Lawe to the vttermoste without any missing But nowe let vs see if euer man discharged him 〈◊〉 so perfectly Surely we come verie farre short of it Therefore we must come emptie vnto God that hee may receyue vs too mercie and impute vnto vs the obedience of oure Lorde Iesus Christ auowing it in suche wise as wee lay asyde all our owne deseruings and bring not any thing of the Lawe with vs saue onely a single and pure confession that wee bee damned and forlorne till God pitie vs and burying all our faultes and transgressions do cloth and apparell vs againe with the rightuousnesse of our Lorde Iesus Christ his sonne And for that cause doth Saint Paule conclude heere that such as will iustifie themselues by the lawe are falne from grace and Iesus Christ shall profite them not thing at all If is not for nought that hee speaketh after that maner For the false packers that had partly corrupted the doctrine of the Gospell in the Church of the Galathians ment too mingle the one with the other that is to wit that Iesus Christ is giuen vs to supplie our wantes and yet notwithstanding that wee ceasse not to be rightuous in part by indeuering to do well For they did not vtterly renounce our Lord Iesus Christ neither sayd they that all the promises wherein God telleth vs that he wil of his goodnesse forgiue the faithful their sinnes are deceyt and mockerie but their intent was that men should labor to iustifie theÌ„selues that is to say to purchase fauour at Gods hand by their owne workes And forasmuch as wee be farre from perfection they ment that Iesus Christ should supply it as a second remedie that was their surmize Likewise nowadayes in Poperie they will not with opeÌ„ mouth vtter this blasphemie that Iesus Christ serueth vs to none other purpose but too teach vs the will of God his father they will afoorde to say that he hath redeemed vs and purchased the ground of deseruing for vs for he hath opened vs the gate of Paradice too enter in at and also that his death and passion do dayly profite vs too reconcile vs vntoo God dayly when wee haue offended him But howsoeuer the worlde go they will haue vs too deserue or earne the kingdome of heauen in parts and to redeeme our sinnes by diuerse meanes and thereof sprang all their satisfactions and finally that if a man cannot performe all during his life the rest shall bee fulfilled in Purgatorie Thus yee see howe Iesus Christ hath but halfe a place with them in receyuing vs vnto God and 〈◊〉 in the meane while they shoulder him in such wise that freewill merites workes of supererogation or ouerplus as they terme them and suche like things runne away at leastwise with the one half of our saluation But S. Paule telleth vs that God liketh no such partenership For either we must bring such a full performance of the Lawe as God may be contented with or else yeeld our selues giltie If there bee neuer so little a fault all the residue deserueth nothing at all For as I haue declared God promiseth not saluation too such as doo him halfe seruis or too such as serue him after a sorte but to such as keepe his Lawe throughout He that dooth all the things shall liue and contrarywise he that performeth not all shall bee cursed But it is so that no man dooth the things that are required and commaunded in the Law For what good zele or will soeuer wee haue too serue God there is alwayes much feeblenesse in vs and wee go too him halting and make many false steppes yea and oftentimes wee happen to steppe aside and too go astray and so are wee all shet out from the promis of saluation as in respect of our own workes and the curse wayteth for vs which we cannot escape For who is so