yea euen in the Church that like well of the thing that is done of a pure and right meaning zeale insomuch that some backbyte it through enuie others are so squeymish as a man cannot by any meanes content them and other some are full of wicked slaunderousnesse and lying Therefore forasmuch as we see howe men doo oftentymes cause vs to swarue one way or other let vs learne to giue our selues in suche wise vntoo God as we may stedfastly continue in the way which hee sheweth vs and not excuze our selues by our owne weaknesse seeing that Saint Paule goeth before vs and reacheth vs his hande He was a fraile man as we be and yet did God strengthen him in such wise by his holy spirite that he ouerpassed suche lettes VVherefore seeing wee perceyue our selues to bee weake let vs beseech God to arme vs with such constancie as wee may not ceasse to discharge our duetie towardes him though some misreport vs some blame vs and othersome mocke vs and make none account of all our labour when we indeuer to doo well Although then that our labour seeme to bee lost and mispent yet let it suffice vs that God lyketh and alloweth of it And so yee see what wee haue too gather vppon that Text. Aboue all things let vs not couet to be renowmed and too get great fame in this worlde for let vs streyne our selues as muche as may bee possibly and yet shall wee neuer bee better than Saint Paule was After he had preached the Gospell in such wyse yea euen as a man continually rapt vp intoo heauen insomuche that although the reuelation whereof he speaketh in the seconde too the Corinthians was exhibited too him but for one tyme yet the frute of it shewed it selfe all the tyme of his lyfe yet notwithstanding hee was vnknowne in the meane while yea euen in all the Churches of Iewrie And so it might seme well that hee had not greatly profyted seeing that all his labour was buryed But it was ynough for him that God edified the furthest straungers by his meanes VVee see then that hee sought not too bee muche renowmed nor too purchase credite and authoritie among men As concerning that hee sayeth the Churches of Iewrie that were in Christ hee addeth that worde of purpose bicause there was yet still some seede of God among the Iewes and the promises were so giuen too them as they were not vtterly cut off vntill such time as they renounced Iesus Christ quite and cleane and thereby were vtterly bereft of the inheritance of the life that was assigned vntoo them For like as God had chosen the lyne of Abraham so our Lorde Iesus Christ came intoo the worlde too bee the minister of those whome God had so adopted and to performe the promises that had bin giuen to their fathers Our Lorde Iesus Christ reiected not the Iewes too whome the promises belonged according also as it is sayde in the seconde of the Actes but the Church of God abode among them still and their Circumcision was not a thing deuised by man And although they were al growen out of kinde and many errours and wicked opinions were crept in among them so as Gods seruice was turmoyled and Religion corrupted yet notwithstanding that people was acknowledged for Gods householde flocke The Sinagoges therefore that had not yet bewrayed their vnbeleefe by withdrawing themselues from Iesus Christ are reckened heere by Saint Paule for Churches howbeeit not for perfect Churches for they were not yet regenerated in Iesus Christ For then was the renuing of the whole worlde when Iesus Christ was sent too bring home vntoo God both those that were neare hande and those that were farre off neare hande as the Iewes which had the lawe still and a farre off as the heathen men who had no likelihood of the heauenly kingdome bicause God had left them like poore wilde beastes and they were strayed away in their owne superstitions and Idolatries But Iesus Christ came to gather all togither and to knit all things togither again that were scattered afore And thereby we see how the law ought to haue led the Iewes to the Gospell as it is sayde throughout all the holy Scripture And it is very needfull for vs to knowe the same least wee surmize that none of all the things that are conteyned in the law can stand vs in any stead in these dayes For it is certaine that although the Ceremonies be no more in vse yet the truth and substance of them remaine alwayes vntoo vs so as wee cannot euen at this day be faythfull but we must also be the children of Abraham and the disciples of Moyses Not that we must be hilde still vnder the olde shadowes but that wee must match things togither which cannot be put asunder that is to wit the Law and the Gospell But yet further let vs vnderstande that we cannot at this day be counted for the Church before God that is to say all the companies of men in the worlde cannot obteyne that honourable tytle â–ª except we bee in Iesus Christ For that head must knitte vs vnto God his father and by that meanes must we haue enterance into the kingdome of heauen And therefore as for all them that knowe not Iesus Christ although they bee marked with baptisme and beare the name of Christians yet are they but as â—otten members vtâ—erly cut off notwithstanding that they pretende too bee of the troupe and number of Gods children Thus yee see still what wee haue too marke vppon this Text. Furthermore Saint Paule addeth that thâ— common report was that hee which had earst persecuted the fayth dyd preach the same and that God was glorified by that meanes Heere once agayne wee see that Saint Paule preacheth not his owne prayses for hee condemneth himselfe too haue beene an enimie and persecuter of the Church True it is that hee speaketh of the common report but yet doth hee rehearce the verie thing as it was done in deede So then hee cloketh not the thing that was too hys owne reproche and shame Aâ—man might haue cast him in the teeth that hee had persecuted the poore faythfull ones that hee had too the vttermost of his power shed innocent bloud yea and that hee had compelled the weaklings to blaspheme But yet for al this he granteth to this inditement of his owne accord and speaketh not as most men do who make as it were a glorie of it that they haue bin enimies of the Gospell It is certaine that Saint Paule in making suche rehersall was touched with earnest sorinesse for that misbehauiour of his according as in another Text hee sayth that hee is not worthie to bee called an Apostle Nowe then yee may bee sure he felt alwayes some pricking in his heart for that hee had earst so rebelled agaynst God and bin so euill myndeâ— yea and altogither spitefull agaynst the Gospell â–ª Neuerthelesse howsoeuer the world went
heauenly life that is prepared for vs and that although we do but glide away here below and be as straungers yet there is an euerlasting heritage which cānot fayle vs. According as the outward man decayeth saith S. Paule so the inward man renueth For the more that the faithfull see themselues decay the more are they warned and prouoked to looke vpward For we know that such as are strong and lusty do besot and forget themselues and therefore our Lorde is faine to tame vs in such wise as we may renue by decaying I say in such wise as we may be as ye wold say new cast in a mould again to the end that the hope of the heauenly life may be stablished in vs and we haue our sight cleered to behold the thyng which otherwise would be wrapped vp frō vs. Marke how gold and siluer do greatly wast when men make them to passe the furnace VVhē it is cast into the fire it is a great masse of metall but whē it is takē out again ther is but a small quantitie of it And yet the gold if it were not so fined would neuer serue to any purpose no more would siluer nother Euen so is it with vs we could neuer be renued to come to the kingdome of heauen except we dyed first VVe must euer go forward to that vtter defacement and not rest by the way vpon any thing that we see with our eyes For this earthly life is but a shadow and a smoke that slideth and vanisheth away yet neuerthelesse we be renued thereby within Not that all men haue that benefit For the faithlesse do well ynough finde their owne weaknesse and are inforced to feele the summonings of death specially when they be growen old for then they perceiue that any little blast is ynough to cast thē downe and therevpon they fall to storming and could find in their harts to fall out with God nature Howsoeuer the world go though they rotte yet are they not renued For one graine of corne may well rotte and yet not take roote to spring againe and to bring foorth frute and another grain shal rot likewise howbeit for asmuch as it is in good earth hathe takē roote it will bring foorth frute in seasonable time So thē the faithful come to decay and the rewithal are renued and gather new force and why For they rot in this world to the end to be restored and renued againe in the heauēly heritage The faithlesse also do go away to they rot likewise they slip aside they vanish quite away but they haue no vauntage by it bycause they be not restored to eternall life So then let vs marke well that whereas S. Paul sayth we liue by the faith of Iesus Christ it is to wakē vs so as nothing in the world may keepe vs from resting cōtinually vpon Gods promises VVhen we looke vpon al the things that are about vs there is nothing but death But what for that God hath giuē vs his word that being dead in our own nature we haue our life elsewhere namely in our Lord Iesus Christ in asmuch as he was purposely sent to bring vs from death to life Seing then that we haue that promise of god ye see how he may be honored at our hands And for asmuch as the cace standeth so that only saying ought to suffise vs. And if wee setle and resolue ourselues fully therevpon it is a token that we set our handes to Gods truth as faithfull witnesses thereof as sayeth Sainct Iohn Contrariwise when we doubt or be in a mamering then hath Gods word no authoritie nor reuerence among vs. For if we looke no further than to the things that are before vs and to the things that are neare at hand we cannot acknowldge that God is faithfull and that the things which God hath vttered wyth his owne mouth are vnfallible Moreouer in so doing we turne away from our Lord Iesus Christ who notwithstāding is the pledge of all that is conteined in Gods word Seeing we haue the worde we must no more aske as Moses saith who shall climb vp aboue the Cloudes or who shall go downe into the deepe or who shall go ouer the Sea The word sayth he is in thy mouth and in thy hart and we must content ourselues with it And moreouer seeing that we haue our Lord Iesus Christ for a larger confirmation we know that he went downe into the hells that is to saye bare the curse that was due to vs for our sinnes and answered as our pledge and suretie before the iudgement seate of his father and afterward went vp into heauen and in our behalfe tooke possession of the heritage that he had purchaced for vs. For he was exalted vp in our flesh and nature Seeing that we haue such an assurance must wee not needes be tootoo wretched if we cannot hold ourselues too it Agayne the matter willeth vs to looke still backe to that whych hath bin said namely that we hope not for thinges that are open and manifest but for the thinges that are vnknowen to worldly perceiuerance Then sith it is so let vs learne to liue by the faith of Iesus Christ that is to say although we be miserable in this worlde and be faine to indure neuer so many hartbitings greefes anguishes troubles and distresses yet notwithstanding let vs continue in this constancie of beleeuing that there is nothing but singular happinesse in all our miseries bycause God blisseth and halloweth them for our Lord Iesus Christs sake and all is turned to our helpe and welfare as it is said in the .viij. to the Rom. Therfore as we haue seene in another text God must vtter the perfectnesse of his strēgth in our weakenesse and we suffer him to make vs to stoupe in such sort as this world may not keepe vs backe from hauing the promises of the Gospell throughly printed in our heartes nor hinder vs to be glad and cheerfull in the mids of our miseries and afflictions nor boldly too dispyze all the slaunderings and mockages of the faythlesse when they offer vs reproch saying Godes you silly wretches thinke your selues to be princes when you beleeue the Gospell But alack poore soules where is the ioy and happinesse which you say is promised you of God VVhere is the inestimable benefit which you make so great account of For ye haue no more than those whō you call Gods enimies reprobates and cursed kaytifs But as I sayde all this geere must not thrust vs out of the way for we must come backe vntoo fayth Although then that heere beneath we perceiue not the things that are promised vs in the Gospell yet let vs assure our selues of them out of all doubt For as sayth S. Paule our life is hidden and the time of the discouerie thereof is not yet come And where is our life but in our Lorde Iesus Christ Now the
that the free promis was giuen afore the law and therefore it followeth that the law came not in to diminish or alter any whit of it but that it continueth still in his owne fulnesse nature and force True it is that our Lord Iesus Christ had not yet shewed himselfe to the worlde when the free promis was made to our father Abraham neuerthelesse it suffiseth that he was ordeyned to be our mediator that by hys meanes men might be reconciled to God Now if any man alledge that it should seeme then that the law was more than needed or else that there was some change and variablenesse in Gods purpose seeing the law came in Sainct Paule discusseth the same in place conuenient and wee must not huddle vp thynges togyther for all cannot be vttered at once nother in an houre nor in a day Therefore it is ynough for vs at this tyme too haue thys poynt made playne and cleere that the promis whereby God hath chosen vs intoo the number of his chyldren was before the lawe and also that the same promis had not any respect to our deseruings nor too any woorthinesse that was in our persons but too Gods meere goodnesse and mercie whych moued hym therevnto without looking for any thing in vs bycause hee saw welynough there was nothyng in vs but vtter miserie And finallye that the sayde promis was grounded in our Lorde Iesus Chryste who had alreadye done the â—â—ffice of a mediator to make vs way vnto God his father This being graunted wee must needes conclude that the promis hath abidden and shall abyde for euer euen to the worlds end And that is sayd expresly bycause the Iewes gloried of their auncetrie But Sainct Paule telleth them that their father Abraham had not the lawe but was contented though he vsed sacrifises and such other like thinges And although he was circumcised in the end yet when he receiued the promis there was not as yet theÌ„ any law writteÌ„ no nor any circumcision at all For Abraham was vncircumcised when he receiued the promis and yet neuerthelesse was iustifyed before he was circumcised and all that was by fayth Sainct Paule therefore sheweth that the Iewes were greatly ouerseene too shole out themselues after that manner from the rest of the whole woâ—ld and to rest continually vpon the figures of the law seeing that Abraham their father and the cheefe patriarch of the Church was iustifyed the sefsame way that we must be at this day that is to saye by Gods meere mercie bycause hee knew himselfe to be a wretched sinner and therefore accursed and damned in Adam and that there was no blissednesse to be hoped for other than that which was promised hym for our Lord Iesus Christs sake Thus yee see what wee haue too beare in mind And for the same cause Sainct Paule exhorteth vs heere too wey well these words when it was sayd vnto Abraham that all nations of the earth should be blissed in his seede Now there are heere two principall poyntes The one is that the blissednesse is promised not only to Abrahams fleshly ofspring as I haue told you already but also to all the world in generall VVe therefore are made partakers thereof wee I say that are issued of the Gentiles that is to say of suche as were heathenfolke and banished from the kingdome of heauen Although then that we were not of that holy linage whiche God had chosen at the beginning yet notwithstanding it behoued saluation to be extended vnto vs. And why so â–ª For it had hin promised before that all Nations shoulde be blissed Seeing it is so shall we say that God hath cut off the greatest parte of his bounteousnesse and will haue no more but the sayde linage of Abraham considering that hee hath alreadye tolde vs that he woulde bee the sauiour of the whole worlde and shewe himselfe a father in time conuenient Yee see then howe the firste poynt is that the making of the sayde promis vnto Abraham was not for his linage alone but for all men howbeit that it were not fulfilled at the first dash For the time of fulnesse was not yet come as we shall see in the Chapter following The second point is that the blissednesse which was promised to Abraham was for his seedes sake For Sainct Paule sayth that God spake not of seedes in the plurall number as of mo than one but of one onely seede whiche must be concluded to be Iesus Christ Heere it myght be supposed that Sainct Paule buzied his head about a needelesse matter For the word Seede importeth a linage or ofspring that is to witte not some one man or ten or fortie but a whole people Therefore the Seede of Abraham is the people that came of hym whyche were so many in number that it was iustly sayde of them that they shoulde bee as it were twelue Nations For when mention is made of a people it will bee thought ynough to haue a hundred thousand of them togither and there were many mo in the onely tribe of Iuda So then it should seeme that Sainct Paule dyd not sufficiently consider what God meant by the word seede when he sayd that it is but one only man But wee must wey well the thyngs that Sainct Paule presupposeth heere as fully certaine and resolute and then shall wee perceyue his argumentes to be vtterly infallible Abraham had not one sonne alone but after Ismaell he had Isaac also And what became of his eldest sonne Hee was cut off from hys house as we shall see within a whyle that is to say in the Chapter following Beholde then Ismaell whiche had the birthright in Abrahams house is neuerthelesse put out and made an vtter straunger yea and as a rotten member in somuch that it is sayd of hym Cast out the sonne of the handseruante for hee shall not inherit in my house Afterwarde Abraham had other children but euery of them had their portions giuen vnto them and were sent away Thus was onely Isaac left at home vntoo hym Anon after Isaac had a cupple of children and they were twinnes of one wombe Esau the firstborne whiche ought too haue hadde the prefermente was lykewise cast off so as hee was not counted for the linage of Abraham nor yet was made partaker of the promised blissing There was no mo left but Iacob Yea and although the father blissed his sonne Iacob through ignorance and mistaking yet he declareth that it was not in him to reuoke or chaunge the thing that hee had vttered with his mouth bycause he was the instrument of the holy Ghost Now then if we take the seede of Abraham for all those that came of his race The Ismaelites or Agarenes as they be called and such other lyke and moreouer the Edomites also should be of his houshold But the heritage is taken quite and cleane from them Therefore the seede of Abraham must be considered after a peculiar
wee knowe that the greatest number perisheth in their sinnes bycause they refuse the remedie that is offered them in the Gospell And why then doth Sainct Paule speake of all It is asmuch as if hee should saye there is none other help for vs but only Gods looking vppon vs with pitie of his owne meere goodnesse that pardoning our offences and receiuing vs into his fauour he take vs for his children too bring vs to the heritage of the kingdome of heauen VVe see then that Sainct Paule did not without cause say that God will haue mercy vpon all not that euery man is comprehended vnder that word all but to exclude and put away all selfrightuousnesse of man Moreouer we see how the meane is expressed heere namely that wee must obteyne the promis by fayth according as Sainct Iohn sayth that God so loued the world that hee spared not his onely sonne to the end that whosoeuer beleeueth in him should not perish but haue life euerlasting VVill wee then enter into the treasure that is shewed to vs heere Faith must be as a keye to open vs the dore For God calleth vs to it but it is not ynough for vs too be called only it behoueth vs to answer according to this saying you are my people yea Lord and thou art our God VVhen hee sayth you are my children let vs answer Lord we come to thee as to our father But surely we cannot answer so of our owne proper motion it must be giuen vs of the holy Ghost Howbeit the question is not heere whither fayth come of mens selues or no. Sainct Paule doth no more but declare that to be quit before God and to be drawen out of the dungeon of cursednesse wherein wee are all of vs plunged we must not bring any thing of our owne as though we would go about to bind God and that it were meete for vs too imagine any desert of our owne but come too craue hys fauoure which is offered vs freely without any duetie to vsward and settle our trust there so as we hope not for any welfare otherwise than bycause God sheweth himselfe mercifull towards vs. I haue declared already wherefore this serueth Surely men would alwayes fayne cloke themselues with some presumptuousnesse as wee see that Adam dyd who though hys owne sinne vpbrayded him so as he was afrayde of Gods maiestie did neuerthelesse seeke fig-leaues to couer himselfe withall At the same poynt are we Howbeit it is but a beguiling of ourselues too come before God lyke whytelimed walles and to thinke to be accepted at his hand for he hath an eye to the soundnesse of the hart which is not to be found in any man For so long as he letteth vs alone in our owne kinde wee bee naughtworth how fayre a show soeuer wee make too the worldward Againe when he hath reformed vs and giuen vs a good desire too walke in his feare whiche thyng all the faithfull must needes haue it doth not follow therefore that our affection is full and perfect no it commeth farre short of it And yet that which we haue we hold of his meere grace So haue we not any thing to glory of or to rest vpon howsoeuer the world go wee cannot ground ourselues vpon our owne deseruings True it is that the faythfull must seeke to gyue themselues wholly vnto God for wee cannot bee members of our Lord Iesus Christ except wee be sanctifyed by hys holy spirite as wee shall see in tyme and place hereafter And our Lorde Iesus Christ cannot be deuided nor cut in peeces as infinite as he is Although our sinnes bee forgiuen vs by hys death and passion and washed away and clenzed by hys bloud and that the same washing be gyuen vs to fashion agayne the image of God hys father in vs so that we must bee made new creatures in hym yet notwithstanding howsoeuer we fare it is not for vs too preace boldly before God as though we were worthy to be receyued or as though wee brought him any thing wherewith to binde him For if we presume to alleadge one thing or other to him first and formost all that we haue commeth of him Agayne on the otherside we be conuicted of a hundred thousand faultes and when we go about any good worke we shall no sooner haue done it but it shall be infected with some spot or other so that if it bee tried rigorously it shall always be subiect to condemnation Then must we needes keepe our mouthes shut so that if wee will haue God fauorable and mercifull to vs we must bring nothing with vs but onely fayth no but only fayth Neuerthelesse it is not meant that euery man shoulde take the bridle in his necke too do euill as I haue declared already heeretofore it is not meant that wee shoulde bee voyde of Goddes spirite nor that wee shoulde welter in all wickednesse no but heere the cace concerneth onely oure trust wherevppon wee may ground ourselues too call GOD our father that we may be sure of the eternall heritage If we go to our owne works as hath bin declared afore there will be no certeintie at all For why it is not a worke or twayne or three that is required but a perfect obedience which was neuer yet found in any mortall creature Truly if the Angells should come to account before God they could not answer to that perfection of rightuousnesse much lesse were it possible that we which are but wormes and which sucke vp sin as a fish doth water as Iob sayth should be so sound that God should receiue vs for our worthinesse To bee short wee must quite and cleane giue ouer the trust of our owne works and acknowledge that there is nothing but condemnation in vs if we mind to haue the promis performed towards vs. Thus ye see in effect what Sainct Paule meant too declare in thys text And now he addeth immediatly that before faith came we were kepte vnder the law and as it were shet vp till the faith was reueled Heere the words Lawe and Faith would be somewhat darksome if they were not opened more at large For sometimes when the scripture speaketh of fayth it meeneth all religion and comprehendeth all the instructions that are giuen vs in Gods booke Sometimes it meeneth the certeintie of beleefe which we ought too haue when wee come to pray vnto God bycause wee may not step to him at al aduenture but accept the grace that he offereth vs. Then in asmuche as Gods promises depēdeth not vpon our deserts but is altogither freely and frankly giuen vnto vs and we are made partakers by our Lorde Iesus Christ if we imbrace the same our so doing is called fayth and so hath Sainct Paule taken it hitherto and likewise in his Epistle to the Romanes and in all other places where he discourseth or treateth how we may be iustifyed before God or how we may come in his fauour for
the end we shoulde knowe that onely fayth ought to suffice vs to the atteyning of saluation without seeking any other meanes one way or other too helpe vs. VVhat shoulde wee desyre more than that God shoulde acknowledge vs for his children VVill we needes haue an ouerplus added too so inestimable a benefite Ye see then that our full felicitie and perfect glorie is that we haue leaue to call vppon God as our father not doubting but that seeing he hath receyued vs into his fauour hee will also handle vs as his owne children But howe shall we come by that Saint Paule sayth it is onely fayth that maketh vs parttakers of that dignitie Then let vs conclude that the Lawe can nothing aduauntage vs or else it must needes bee that wee bee woonderfull couetous yea and as good as out of our wits to desire more than too be the children of God The Angelles are greatly honoured in the holy Scripture and yet the cheefe tytle that is giuen them is that they be the children of God Now seeing that we we I say poore wormes of the earth in whom there is nothing but filthynesse no nor aught but corruption of sinne bee matched with the Angelles insomuch that God openeth vs the kingdome of heauen and intendeth too haue vs fellowes with them who bee vertues are nere about him seing I say that we be made partakers of that glorie shall we be so presumptuous to seeke I wot not what moreouer Truely it is not onely fayth that maketh vs to obteyne that benefite VVherfore lette vs learne to renounce all other meanes that may bee set before vs for when men offer vs any other helpes as though the fayth that we haue in him were not sufficient it is but a turning of vs away from our Lorde Iesus Christ That then is Saint Paules meaning But wee shall neuer conceyue the frute that is conteined in this texte except we alwayes beare in minde that by this worde Fayth S. Paule meaneth to exclude all the desert worthinesse that men suppose or imagin thēselues able to bring with thē vnto God VVhen they will needs go through with the matter by their owne power and vertues It is all one as if they would cut off a peece of the grace of our Lord Iesus Christ But he cannot be rent in peeces or deuided Therefore all the working of our saluation must come of him alone and we must not skulk heere and there nor seeke bywayes but come right forth vnto him by the streyte way of fayth Herevpon S. Paule addeth that beeing baptised in Iesus Christ we haue put him on And this is too take away a doubt that might be cast heere namely howe it is possible that we should become the children of God seeing that that dignitie is peculiar to our Lorde Iesus Christ For whereas he is called the Sonne of God the Apostle sheweth that that tytle cannot be verified of the verie Angels of heauen True it is as I haue sayde heretofore that they be named the children of God howbeeit that is not without an addition So is it out of doubt that there is not any creature to whom that dignitie belongeth But nowe seeing that Iesus Christ is the only sonne of God howe doth the same extende vntoo vs S. Paule declareth that it is by reason of the vnion that is betwixt him and vs according as it is sayd in the .xvij. Chapter of S. Iohn Then if we were not one with our Lorde Iesus Christ surely wee should haue none acquaintance at all wyth God for we be quite cutte off from all hope of lyfe by sinne Yea and wee must needes be as deadly enimies vnto him and he vnto vs till hee haue altered and renued vs. Howsoeuer the worlde go beeing separated from Iesus Christ and considered in our owne nature we bee vnworthie too be called men and therefore much lesse can we boast that God is our father But here as I sayde Saint Paule intended to assoyle that question saying that by Baptisme we be clothed with our Lord Iesus Christ And this similitude of clothing is verie ryfe in the holy Scripture and it betokeneth in effect that Iesus Christ is our apparell or rayment whereby all is couered and buryed that might make vs to be reiected at Gods hand and grace is purchased vnto vs so as he doth not any more sift vs and search vs in our selues but accepteth vs as if we came in the very person of his owne Sonne To be short Saint Paule ment to shew here the vnion that is betwene our Lord Iesus Christ and all the faythfull which are the members of his body And like as all the substance of a tree commeth from the root and al the powers and abilities of a natural bodie come from the head euen so is it betwene the sonne of God and vs. For as I haue sayd alredy we haue not so much as one drop of the heauenly life but of his inspyring or breathing into vs. Therefore if we will come vnto God and be partakers of the holy Ghost and of the giftes that belong to the endlesse life let vs be in Iesus Christ and not thinke our selues to be any thing or aught worth of our selues And for the same cause our Lorde Iesus Christ in the sayd text which I alledged out of the xvij of S. Iohn setting out the true and perfect happinesse of his fayeth Father I pray thee that they may bee made one with vs. Ye see then that the way for vs to get out of the dungeon of death wherein we were drowned is to be vnited to our Lord Iesus Christ by the bond of fayth Now S. Paule sayth that that is done in Baptisme Not that all they which are baptized are true members of Iesus Christ in deede for we see the cleane contrarie insomuch that there are some which vnhallow and defile all the holinesse of Baptisme and are giltie of high treason too God bicause that whereas they professe to holde of Iesus Christ they despyze and spyte him and are as dung and filthinesse too marre all things Baptisme then maketh vs not all Christians and againe wee knowe that too bee made the childe of God is too great a benefite to bee fathered vppon a corruptible Element VVhat is the water Too say that the water begetteth or regenerateth vs againe and that thereby we be deliuered from death and obteyne the glorie wherein God lyfteth vs vp too himselfe as say I a peruerting of all order But first of all let vs marke here that when Saint Paule speaketh of Baptisme he presupposeth that we receyue the thing that is offered vnto vs in it Many that are baptised do wype away the grace of God and notwithstanding that it be offered them yet they make themselues vnworthie of it through their vnbeleef lewdnesse and rebellion Thus yee see that the power of baptisme is disfeated in many men But when there happeneth
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
to our God and to frame our selues more and more in his feare yet notwithstaÌ„ding that in the meane while we shall not haue any towel of flatterie before our eies to blind our selues withall but we shal be hartily sory coÌ„fessing our selues to be excedingly indetted vnto him and yet neuerthelesse aspiring stil to the perfection wherevnto we must go onward all the time of our life and therwithal acknowledging that we are all forlorne and damned vnlesse that he of his infinite goodnesse do beare with vs for our Lorde Iesus Christes sake But now let vs fall downe before the Maiestie of our good God with acknoledgement of our faults praying him to make vs feele them more and more so as wee may not onely confesse them with our mouth but also be touched with such true repentance and pure zeale as we may indeuer to giue our selues wholly vnto him and to cut off all the superfluities that are in vs and as the same may cause vs to frame our selues to his holy wil and to serue him in such vnion and concord that we may be giueÌ„ to magnifie him with one hart and with one mouth thereby shewing that we be rightly knit vnto him in the adoption which he sheweth vs by his Gospel wherby he sheweth himselfe to be our father as faine as we would be his true children And therfore let vs al say Almightie God our heaueÌ„ly c. The .xxxvj. Sermon which is the sixt vpon the fifth Chapter 19 The vvorkes of the fleshe are manifest vvhich are these Aduoutrie vvhoredome vncleannesse loocenesse 20 Idolatrie poysoning enmitie strife spiting vvrath quarelling sedition â—â—ectes 21 Enuie murther drunkennesse gluttonie and such like of vvhich I tell you aforehande as I haue tolde you heretofore that they vvhich doo suche things shal not inherit the kingdome of God 22 But the fruit of the spirit is loue ioy peace patientnesse gentlenesse goodnesse faythfulnesse 23 Meekenesse temperance agaynst such things there is no lavve WEe haue seene this morning that men are condemned before God so as there commeth nothing of them but vtter filthinesse infection Now if God bee the rule of all perfection then of necessitie all that is contrarie to his nature word must needs be starke naught But it is certain that the flesh is at coÌ„tinuall war agaynst the spirit Therfore therein it is declared that so long as meÌ„ follow their owne swinge they be deadly enemies too God all theyr lyfe long Seeing it is so we must needes conclude that there is nothing in vs but vtter lewdnesse and sinfulnesse Nowe when we heere such sentence giuen of vs we ought to be vtterly abashed For it is the definitiue senteÌ„ce of the heauenly iudge against which there lieth no appeale and againe Gods speaking is with effect Therefore seeing he hath pronounced that we be wicked and froward by nature he will immediatly do his office So then we must come to account before him but we see that men are so sotted either in their hypocrisie or in their selfweening that they passe not of prouoking Gods wrath agaynst them For euerie man flattereth and fodeth himselfe in hys vices insomuch that we caÌ„ neuer be drawne to a true acknowledgement of our sinnes but by force And it is euident that our doing of it is with windlasses and bystarts and which more is we become so shamelesse that wee seeke fonde shifts and excuses as though they could help vs before God Therfore it is not ynough for vs to heere generally the sentence of condeÌ„nation vpoÌ„ vs but God must be fain to discouer our lewdnesse that wâ—â—â—ay be ashamed of it â— and moreouer to specifie point with his finger the vices that are apparant and notorious before meÌ„ And that is the cause why S. Paule hauing said this morning that men in all their thoughts affectioÌ„s do fight against God addeth this declaration which we haue now presently heard as though he brought forth the fruites to the ende that men might thereby iudge what the tree is bicause the roote which is the cheef thing lieth hid TheÌ„ like as the tree is knowne by his fruits so also the sinfulnesse that reigneth in vs and in our nature is founde out by the workes that come of it And so we see why S. Paul addeth here that the workes of the flesh are manifest As if he should say men shet their eies that they may not perceiue their owne naughtinesse and beare themselues in hande that there is nothing but vertue in them when notwithstanding their vices are so huge and excessiue as they be readie to burst with them when they haue pleaded their best sought al the starting holes that caÌ„ be wheÌ„ they haue wrung their mouth awry turkined things neuer so much yet must they in the end come to this point that our life crieth out loude shirle what we be Therfore the works of the flesh are all manifest So then this is inough to disproue such as would faine cloke theÌ„selues vse painting as though they were not giltie before God Truth it is that S. Paul doth not make here a ful beadrol of al the vices that god coÌ„demneth in his law but only setteth forth some examples wherby a maÌ„ may easily iudge of al the rest For he must haue made a loÌ„g processe if he had intended to haue made such a reckning vp of theÌ„ but this was inough that such as wene to gain by their hipocrisie might be coÌ„uicted here as ye see they be And for the better vnderstaÌ„ding hereof we haue to mark breefly which is the rule wherby to walk in obedience towards god according to the. 2. of Tit. wher it is said that gods grace appeered to the ende we should lead a holy conuersation here beneath in this world in modestie rightuousnes wayting for the hope of the life that is promised vs for the comming of the great Sauior which must gather vs vp to himselfe into the kingdom of heaueÌ„ Ye see theÌ„ that the thing wherein christians must exercise themselues wherto they must wholly apply themselues is first to know that they haue not their euerlasting rest heritage here but that the worlde is but as a strange Countrey wherethrough they must passe and therefore that they must alwayes haue their eyes lifted vp to heauenwarde That is the chiefe poynt But that cannot be done but the faythfull must needes therewithall call vpon God and resort wholly vnto him And as touching theyr life Saint Paule sayeth that it hath three things in it namely holynesse that wee serue God soundly and substancially with a pure heart vtterly renouncing all the vnclennesse of this worlde That is the first point The seconde is that wee must not bee wanton and vnhonest but that we must leade an honest life The thirde is that we wrong no man nor vse any deceyte or crueltie but that we indeuer to do our neighbor good
vs from the corruptions wherein wee be plunged so as wee may atteine too the kingdome of God wherevnto he calleth vs. Ye see theÌ„ what we haue to beare in mind Now as touching that S. Paule saith that they which haue sowed in the spirit shall reape euerlasting lyfe he meaneth not that wee in so doyng deserue so woorthie and excellent a thing as the kingdome of heauen is but he sheweth that the faithful hauing knowen their owne calling shall neuer fynd themselues deceyued though they seeme wretched too the worldward VVee know that God adopteth vs of his owne free goodnesse that is the groundworke of our saluation He forgyueth vs our sinnes and that is our ryghtuousnesse For if he shoulde consider vs in our owne nature he coulde not but cast vs away as lothsome and accursed So can we fynde no grace at his hande excepte he admitte vs of hys owne free goodnesse And wee knowe also that our workes are euermore vnperfect and blemished with some vyce so as they cannot be accepted of God VVee are sure that when we should go about too serue him and to doo good oftentymes wee go cleane backeward so that we are euermore in his daunger But howsoeuer the world go when God hath once adopted vs to bee his children buried all our sinnes and shewed that he lyketh well of our seruice though it be vnperfect then declareth he further addeth as an ouerplus that we shal not be deâ—â—â—ed in dedicating our 〈◊〉 vnto him and in laboring for the heauenly life It is true that men wyll laugh vs to scorne Behold these fondlings say they see how they martyr themselues And wherfore for the kingdome of heauen And who hath brought them tydings of that It is I wote not what a kinde of Religion that beguileth these folke and in the meane while they be poore outcastes in whom there is neither corage nor any thing else According whereuntoo wee see now adayes that such as stand vppon their reputation do rayle vppon vs saying as for these wretched sillie soules what thinke they to doo Lo how wee bee scoffed at bycause wee couet not too aduaunce ourselues nor too bee in reputation of the world Although then that wee bee so scorned let vs gyue eare too the promise that is made vs heere which is that if wee followe our vocation simply wee shall perceiue that God who hath begonne is faythfull and that hys intent of winning vs vntoo him is our souereyne welfare and that he not only seeketh our profit in al respectes but also will through his infinite goodnesse shewe himselfe a father and Sauiour towards vs. VVherefore let vs streyne our selues too the vttermost too come vntoo him let vs dedicate ourselues wholly to him and let vs giue ouer all worldly things that may hinder our comming vnto him I say let vs giue them all quite and cleane ouer seeking continually the things that may guide vs vpward let vs continue in them to the end And if we do so surely our Lord Iesus Christ will shewe that there is a haruest prepared for vs not of these worldly riches which are subiect to corruptioÌ„ for the costlyest richest apparel deckings of this world shal be eateÌ„ with mothes worms and there is neither gold nor siluer nor any thing else but it perisheth in the end And moreouer wheÌ„ meÌ„ will needes take of theÌ„ vnmeasurably they shal burst with the goods which they haue heaped togither they shal not only become vnprofitable to theÌ„ but also they shal turne to their vtter destruction In sted of this theÌ„ we shal find that we haue hoorded vp a good treasure which shal be laid vp safe for vs in the hand of God to receiue the fruite of it when wee shall haue finished our course in this world and continued the sowing of our seede that is to say when wee shall haue proceeded in the 〈◊〉 of our God without wearinesse looking alwayes vp to heauenwarde and withdrawing ourselues from the world as much as is possible for vs. And nowe let vs cast downe our selues before the Maiestie of our good God with acknowledgement of our sinnes praying him too make vs so too feele them as it maye bring vs too true repentance and yet notwithstandyng wee not ceasse too comforte and cheere vp our selues wyth his goodnesse not doubting but that he receiueth vs too mercie at leastwise if wee repaire too him too bee reformed by his holie spirit till he haue rid vs quite and cleane of all the imperfections and vices of our fleshe and renued vs after his owne image to bring vs to the perfect rightuousnesse wherevntoo we trauell And so let vs all say Almightie God heauenly father c. The. 41. Sermon which is the fourth vpon the sixth Chapter 9 Let vs not bee vveerie of vvell dooyng for in conuenient season vvee shall reape vvithout vvearinesse 10 Therefore vvhile vve haue time let vs doo good too al men but cheefly to them that are of the household of faith 11 Yee see hovve large a letter I haue vvritten too you vvith mine ovvne hand WEe haue seene the similitude whereby Sainct Paul exhorted vs to do good so long as God giueth vs tyme in this world For whyle wee bee heere wee ought to apply all Gods giftes too the seruice of him and of all his yea and generally of all men For after as God bestoweth any abilitie or gifte vppon any 〈◊〉 vs he byndeth him too suche as haue neede of him and as he is able too helpe Therefore wee must bee fully resolued of this that none of vs must bee ydle or vnprofitable but haue an eye too the meane that God hath gyuen vs too the ende that euery of vs maye make as it were a sacrifice of it vntoo hym And herevppon too gyue vs the better corage Sainct Paule saythe that in so dooyng wee doo sowe and God will not suffer vs too bee disappoynted when wee shall haue indeuered too occupie our selues about the things that he commaundeth VVee are of opinion that all is loste if euery man seeke not his owne profit and bee giuen wholly too himselfe But it is cleane contrarie For althoughe that he which succoureth his neyghbor forgo the thing that he bestoweth vppon him yet he putteth it in good keepyng as he doth which layeth his seede intoo the ground that is to reape fruite of it in conuenient season Contrarywise there is a way for all to perishe namely if we be too gripple of the riches of thys worlde so as wee haue no care nor regarde but of our owne profite wee shall gather corruption that is too say all shall perishe as in very deede the worlde and the fashion thereof muste needes passe and vanishe awaye Thus yee see what all the treasure is which they can scrape together that indeuer too make their hand in this worlde For as their lyfe is flyghtfull and transitorie so are all the goods
shewed it in another Epistle heretofore where he sayth that he had bin often whipped that he had bin once stoned that he had bin cast in prison that he had suffered hunger thirst and finally that he had bin as an outcast and forlorne person True it is that such reprochfull things would bee shunned to the worldward But S. Paule saith that they be much better than all the honor and pompe that could be deuised to be done vnto him and that he caryeth those markes to the end that men should not stop him of his course nor hinder him of discharging his duetie Now then wee see how S. Paules meaning is first that if we bee Christians and 〈◊〉 true Church of God we must keepe this order namely that we bee vnited togither or that wee bee all as one And howe is that Not euery man after his owne fancie as wee see some doo who beyng of a froward minde cannot possibly frame themselues to others but will needes keepe alone by themselues like shrewde horses and it were too bee wished that there were Hermitages and Cloysters for such maner of people when they will not by any meanes ioyne with the order of the Churche Therefore when they doo so separate themselues from the companie of the faithfull through their owne pryde they must bee made the Diuelles Hermites and Cloysterers But howsoeuer the worlde go men see why they bee so hidden namely bycause the Diuell holdeth and possesseth them and their desire is nothing else but too haue I wote not what a separation too turne quyte and cleane away from God But Sainct Paule telleth vs that the rule which wee must go by is this namely that we make Iesus Christ our shooteanker laboring too fashion our selues lyke vnto him so that whensoeuer he speakes wee may yeeld our selues too his saying and euery of vs keepe his order and afterward that wee help one another For wee may well brag of perfection and of this and that but if wee indeuer not too further the buylding vp of the spirituall temple surely wee shall still serue Satan and bee as slaues vnder his tyrannie Therefore let vs learne to haue one conformitie among vs tending all togither too our Lorde Iesus Christ And furthermore let such as haue stoutnesse and coÌ„stancie to walke in Gods Lawe defie all these Cockerelles that mount vp in pryde after that fashion too bring in this or that For Iesus Christ will alwayes knowe his owne markes That is too say although wee bee despyzed too the worldward yet shall wee alwayes bee auowed too bee Gods children And therefore let vs go on forewarde still and let such as would stoppe vs be sure that God will beate them down as wee haue seene heeretofore Yea and it is good reason that they should bee scattered and confounded sith they breake the vnitie of the Churche and for asmuch as they will not imploy their seruice according too their abilitie too the furtherance of the kingdome of our Lord Iesus Christ Gâ—rt muste needes ouerthrowe them how glorious or prydefull so euer they bee Thus yee see what we haue too gather vppon this text if wee minde too continue in the inioying and possession of the benefites that haue bin purchaced for vs so deerely by the death and passion of our Lorde Iesus Christ and are still dayly offered vs by the Gospell And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faults praying him that wee may bee so wounded with them as they may make vs too bewayle them and too craue forgiuenesse of them and also too reforme them in such wise by true repentance as wee may fight manfully agaynst all the vyces and corruptions of our fleshe till he haue ridde vs quyte and cleane of them all too clothe vs agayne with his owne rightuousnesse And so let vs all say Almightie God heauenly father c. Thus ende the Sermons of Mayster Iohn Caluin vppon the Epistle of S. Paule too the Galathians All prayse glorie honour and thankes bee only vntoo God through his Sonne our Lord Iesus Christ Amen The prayer which M. Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs call vppon our good God and father praying him too vouchsafe too turne away his face from the great number of faultes and offences wherby we ceasse not to prouoke his wrath agaynst vs and forasmuch as wee bee too too vnworthie to appeare before his maiestie it may please him to loke vpon vs in the countenance of his welbeloued sonne oâ— Lorde Iesus Christ accepting the desert of his death and passion for a full recompence of all 〈◊〉 sinnes that by meanes thereof he may like well of vs and vouchsafe to inlighten vs by his spirite in the vnderstanding of his word and graunt vs the 〈◊〉 to receyue the same in true feare and humilitie so as we may be taught thereby to put our trust in him to serue and honour him by glorifying his holy name in all our life and to yeelde him the loue and obedience which faythfull seruants owe to their maisters and children too their fathers seeing it hath pleased him too call vs to the number of his seruants and children And let vs pray vnto him as our good maister hath taught vs too pray saying Our father which art c. The Prayer that Maister Iohn Caluin made ordinarily before the beginning of his Sermons LEt vs fall downe before the face of our good God c. Here he addeth as the matter treated of in his Sermon giueth him occasion too require at Gods hande and bicause the same chaungeth almost in euerie Sermon it cannot here be specified That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth bringing backe all poore ignorant soules from the miserable bondage of errour and darcknesse to the right way of saluation for the doing whereof it may please him to rayse vp true and faythfull ministers of his worde that seeke not their owne profite and vainglorie but onely the aduauncement of his holy name and the welfare of his flocke and contrariwise roote out all sects errours and heresies which are seeds of trouble and diuision among his people too the ende we may liue in good brotherly concorde all togither and that it may please him to guide with his holy spirite all kings princes and magistrates that haue the rule of the sworde to the end that their raigning be not by couetousnesse crueltie tyrannie or any other euill and disordered affection but in all iustice and vprightnesse and that wee also liuing vnder them may yeelde them their due honour and obedience that by the meane of good peace and quietnesse we may serue God in all holinesse and honestieÌ„ and that it may please him to comfort all afflicted persons whom he visitâ—â— after diuers maners with crâ—â—es and tribulations all people â—â—om
Paule debateth of it heere as of the cheefe article of the Christen fayth And good reason for it is no small mischeefe when the light of the Gospell is quenched when mennes consciences are clogged and when all difference is taken away betweene the olde and newe Testament Furthermore he sawe there was a wicked and mischeeuous opinion interlaced with those errours whiche was that menne maye deserue or earne rightuousnesse and that is the cause why hee contendeth with so great vehemencie and force VVherefore seeing wee bee warned what will followe vppon the matter that is treated of heere let vs reade it with diligence If a man shoulde iudge the cace by the Commentaries of Saint Ierome and Origen hee woulde maruell why Saint Paule was so whote for any outwarde Ceremonies But if a man looke too the welspring hee shall finde that the things were well worthie too bee handled so sharpely And for as much as the Galathians suffered themselues too bee turned out of the right way through ouergreat simplicitie or light beleefe or rather through inconstancie and fondnesse therefore dooth hee rebuke them the more sharpely For I am not of their minde which thinke that Saint Paules rough handling of them was bicause they were naturally dull witted and hard of vnderstanding The Ephesians and Collossians had beene tempted as well as they Now if they had lightly giuen place too the trumperie of the false Teachers as the Galathians did thinke wee that Sainct Paule woulde haue spared them Then was it not the peoples nature that made him so bolde as too be in thatchafe with them but rather the vnwoothinesse of the matter compelled hym too doo so â–ª Nowe that wee vnderstande the cause why thys Epistle was written let vs come too the order and maner of proceeding whiche hee keepeth in it In the two first Chapters hee indeuereth to mainteyne the authoritie of his Apostleshippe sauing that towardes the ende of the seconde Chapter hee entereth by occasion intoo the cheefe poynt that is too witte intoo the question of Iustification howbeeit that the peculiar place where hee handeleth that matter of sette purpose too the full is the thirde Chapter And although that in those twoo Chapters hee seeme too treate of many things yet his drift is but too proue himselfe equall with the greatest Apostles and that there is not any default in his owne persone why hee shoulde not bee taken for an Apostle and bee as highly esteemed as the rest Neuerthelesse it is good too vnderstande too what purpose hee laboureth so muche too mainteyne his owne reputation For what matter makes it whither hee bee greater or lesser than Peter or whither there bee no oddes at all betwixte them prouided that Iesus Christ reigne and that his doctrine abide pure and vncorrupted Seeing that all other must bee diminished too the ende that onely Iesus Christ may growe it is in vaine to striue 〈◊〉 the prerogatiues of men Furthermore it may also be demaunded why hee compareth himselfe with the rest of the Apostles For what oddes was there betwixte Petr Iames and Iohn VVhat needed it then to set one agaynst another after that maner where ther was so good vnitie and agreement I answer that the false Apostles which had abused the Galathians had shrowded themselues vnder the names of the Apostles as though they had bin of their sending to the intent to be the better welcom and to worke their matters the easlyer It was a trim way too winde themselues in and too purchace authoritie to make them beleeue that they represented the Apostles and that the Apostles spake as you woulde say by their mouth And in so doing they defaced the name power and authoritie of the Apostle Saint Paule For they alledged that hee had not bin chosen by our Lorde for one of the twelue nor bin acknowledged for such a one by the rest of the Apostles and that hee had not receyued his doctrine not onely not of Iesus Christ himselfe but also not of any of his Apostles By this meanes not onely Sainct Paules authoritie was diminished but also he himself esteemed much inferiour to them as one that was no better than one of the common sort If the matter had touched no more but their persones it had bin al one with Saint Paule to haue bin counted among the least disciples But seeing that the doctrine was by that meanes discredited he ought not to hold his peace but rather to crie out agaynst it Lâ— what the wilinesse of Satan is when he dares not assayle the doctrine openly hee laboureth too deface the Maiestie of it by ouerthwart wayes Therefore let vs remember that the truth of the Gospell was assayled in Sainct Paules persone For if hee had suffered himselfe to haue bin bereft of the honour of Apostleship it had followed that he had thitherto taken more vpon him than became him and so that false bragging of his shoulde also haue made him to bee suspected in all other things Againe vppon that verie poynt depended the authoritie of his doctrine for so much as it had not bin receyued as a thing proceeding froÌ„ an Apostle of our Lord Iesus Christ but as from some common disciple On the otherside it had bin darkened and defaced by the brightnesse of the names of great persones For the false Apostles glorying of the tytles of Peter Iames aâ—d Iohn tooke Apostolicall authoritie too themselues also Nowâ— if Saint Paule had not withstoode such boasting earnestly and â—tâ—â—utly it had bin a yeelding vnto vntruth and a suffering of Gods truth to bee oppressed in his persone Therefore hee stryueth in good earnest to shewe both the one and the other that is too witte that the Lorde had ordeyned him to be an Apostle and also that he was not inferior to any of the others but had the like dignitie and authoritie that the rest had according to the name which he bare as well as they â–ª He might well haue denied that those Gallants were sent of Peter and his fellowes or that they had any charge or commission from them But this defence is of farre greater weight when he sayeth that he him selfe is of as greate authoritie as the verie Apostles For if he had spoken any lowlier it would haue seemed that he had not bin well assured of his cace Ierusalem was at that time â–ª the moother of all Churches bicause the Gospell flowed from thence intoo all the world and it was as the chiefe seate of Christes kingdome All they that came from thence too other Churches were honorably receiued and good reason Howbeeit there were a number which were puffed vp with pride bicause they had beene familiar with the Apostles or at leastwise had beene trayned vp in their schoole and therefore they could away with nothing which they had not seene at Ierusalem All other maner of dealings which had not bin vsed there they not onely reiected but also boldly condemned Such waywardnesse and
any of the gyftes that God hath bestowed vppon vs but that God may alwayes haue his preeminence and euerie of vs learne too glorifie hym for it when wee see any of hys gracious gyftes in any man And that is verie needefull for there hath alwayes beene such spytefulnesse among men that euerye man enuyeth his companyon bycause all men desire to be greatest And vntill God haue well tamed vs and we be learned to obey meekely it is certayne that there is none of vs all but he woulde fayne ouerreache his fellowe Nowe out of this ambition spring alwayes enuie and strife togyther with disdayne grudging backbyting and suche other lyke things But contrariwyse when wee haue well digested the rule that is gyuen vs heere by and by wee learne too glorifie God as oft as wee see any tokens that come from him For when wee enuye those whome God woulde haue honoured and go aboute too deface his giftes whiche wee perceyue in them and all excellencie surely wee doo not onely offer wrong too mortall creatures but also too God who is the Authour of the gyftes in them As for example I see a man that is able too edifie the Churche and God hath indued him with suche gyftes that his labour maye doo good nowe I fearing least hee shoulde bee aduaunced too muche and I bee plucked backe by it doo go aboute by my slaunders and ouerthwart meanes too deface and diminishe the thing that God hathe putte in hym It is all one as if hee woulde hyde all Gods gyftes and bring them in contempt And whereof commeth this but of the cursed ambition that I spake of afore Nowe in suche heauing at men there will alwayes bee some strife and hartburning and too bee short all must needes go too wracke bycause God is offended at it For at whome doo these wrongs ame True it is that I doo wrong too my neighbour whome I disgrace after that sorte but therewithall I doo also blaspheme God so as wee cannot deface the giftes and vertues that are in anye man but that our dooyng is foorthwith matched wyth blasphemie wherethrough God is greeuously offended And why For God will bee acknowledged in all his giftes and when hee offereth himselfe vntoo vs it is good reason that wee shoulde honour him Therefore whensoeuer wee see any tokens of the holy Ghost in anye man if wee treade them vnder foote or holde scorne of them and mislyke them is it not a defacing of Gods Maiestie too the vttermoste of oure power Truely wee will not confesse it but yet is it so in verye deede And therefore muste wee take so muche the better heede of that whiche is spoken heere namely that the faythfull glorifyed GOD in the person of Sainct Paule when they sawe hee had wrought after that manner in hym and that by that meanes wee bee put in mynde that wee bee bounde too yeelde God hys dew honour whensoeuer hee offereth or sheweth vs anye of his gyftes For the reproche or wrong is not done too the creature but it is GOD that is vnregarded in so dooyng bycause hee is defrauded and robbed of the right that belongeth vntoo him And so much the more doth it stande vs on hande to remember this lesson bycause we see this naughtinesse too bee as great nowadayes as euer it was Howe many are there that commende the giftes of God that are profitable for the common edifying and for the welfare of the whole Church Nay rather the Diuell beareth such a sway that euery man through his owne vnthankfulnesse hindereth himselfe too receyue the frute of Gods giftes whereof hee might bee parttaker So then if wee had honest and well meening heartes surely wee shoulde alwayes fare the better when wee sawe any good example and where any man is indued with Gods giftes wee shoulde applie the same too our owne profite but wee shette our selues out of the doores through our owne cankerhartednesse so as wee cannot inioy the benefite that is offered vs. Againe wee see there are some so spitefull that of verie malice they woulde fayne make men beleeue that the Sunne shyneth not yee shall see them so diuelishe that it spyteth them at the heart too see Gods name glorifyed by another mans meanes Muste that fellowe haue the honour say they Verely as who shoulde say that euerie man ought not too haue an eye too the abacing of himselfe that God might bee honoured as he deserueth in the giftes that he giueth men as hee himselfe listeth But there are some so cankerhearted that they coulde finde in theyr heartes too plucke God out of his seate rather than too abyde those paciently whome hee hath indued with his giftes and which imploy themselues to the edifying of his Church or that men shoulde receyue them and acknowledge that God will be honoured in them Seeing then that men are nowadayes so full of malice and venim we haue the more neede too beare in minde what is shewed vs heere that is too witte that God must bee glorifyed in all hys benefites that are seene of vs assuring our selues that they come all of his mere liberalitie and that hee is the Authour of all good qualities so as there is not that commendable thing in any creature which ought not too bee fathered vppon him VVherefore let vs learne too glorifie God in all poyntes and all respectes Nowe herevpon he addeth that yet once againe hee made a iourney to Ierusalem and commoned with such as bare the countenance and had most authoritie too the end he might not seeme too haue runne in vayne heretofore nor runne in vayne hereafter Here wee see howe S. Paule was neuer satisfied in seeking all that might bee too the aduauncement of the kingdome of our Lord Iesus Christ and too the taking away of lettes too the intent that the Gospell might haue his free course and full scope yea that he was not led therevnto by vaine presumptuousnesse as wee sawe this morning but considered that the wicked sorte woulde lay to his charge that yet at length he came too submit himselfe too the Apostles too learne somewhat at their handes He considered that this might well bee sayd vnto him but hap what hap would he intended not too forslowe his duetie in seeking agreement with the other Apostles I say not that he sought a worldly matter at worldly mens handes but too make his doings well allowed in all poynts For it is certaine that S. Paule going too Ierusalem was not too skan who had taught best but too make a mutuall declaration among themselues that euery one of them had serued God and preached the Gospell faithfully That is the cause why S. Paule went thither Therefore wee see heere his mildenesse in that he spareth not himselfe at all so the Church may receyue any frute or confirmation of fayth by it and men may bee wel assured that the Apostles reckened him as one of their aray and companie Againe besides his
mildenesse wee see also his zeale It had bin ynough for him too haue runne into many countries hee had bin in Arabie and gone about all that land he had bin in Cilicia where he was borne and also in Syria and afterward hauing firste gone about the whole lande of Iewrie he returned too Ierusalem Seyng he made all these voyages and tooke none ease at all it was a token that he would leuer haue bin dead than aliue so the kingdome of our Lord Iesus Christe might haue bin furthered by it and the Churche haue receyued any profite by his trauell as I sayde afore VVhen we see such examples let vs on the one side learne to cut off our owne slouthfulnesse and to be more hartie in praying vntoo God not too suffer vs too lie weltering alwayes in our vices when wee bee ouer cold but too waken vs vp and too graunt vs the grace too spende our selues in his seruis specially at neede and when necessitie requireth it and therewithall too strengthen vs in the doctrine that S. Paule bringeth seyng that his seruing too the glory of God and too our welfare was in good earnest For had he done it faynedly it is certaine that he could haue gone too woorke after the maner of worldly folke But now seyng he came without fetching and sought frendship concord with the faithful although he were reiected and spared not himselfe though the paynes and labours that he tooke were not knowen of it is a signe that he walked as before God and that the holy Ghost guyded him in all respects Furthermore whereas he sayeth that he cōmoned with those that were esteemed and had in reputation to the end he might not seeme to haue runne in vayne nor runne in vayne hereafter he meeneth not that he had lost his labour if noman liuing had allowed of his doings but he had an eye too many weaklings which should haue bin in doubte if God shoulde not by that meanes haue drawen them too the full knowledge and certaintie of the Gospell I tolde you not long since that our fayth muste needes bee ouerthrowen howbeit not in respect of it self but in respect of our infirmitie when wee quayle Euen so the labour of those that preach and publishe the Gospell is vayne and frutelesse bycause wee profite not as were too bee wished except God blisse the labour and giue it increacement VVhereas Sainct Paule sayeth to the end it may not seeme that he had runned in vayne it is not to be vnderstood that suche as preache the Gospell doo lose their labour and auayle not at all except God blisse their doyngs by his togither woorking for the preachyng of the Gospell shall alwayes bee an acceptable sacrifize vnto God although the world receyue nothing but death and damnation by it according as we haue seene how Sainct Paule in the second too the Corinthians sayeth wee be a good sauour vnto God Although the vnbeleeuers bee poyzoned by the Gospell through theyr owne leudnesse and it seeme too them that there is nothing else but filthinesse in it yet wil God alwayes take in good woorth the sacrifize that wee offer vntoo him So then in this text Sainct Paule ment not to say that he had runne in vayne as though God had bin mocked by him and that his preachyng had bin too no purpose but he had an eye too those whom he had taught and too those also whom he intended too teach too the end howe that they were not edified when they perceyued not some good agreement betwixt him the other Apostles which were knowen to be ordeined by our Lord Iesus Christ Here a man might caste some doubte whither those persones were faithfull or no in asmuch as they had not beleeued the Gospell except they had bin ayded by men The answer is easie namely that the only woord of God ought to suffize for our fayth If it be demaunded wherevpon our fayth is grounded and how it cōmeth to full perfection it is by Gods woord How so Are not the Sacramentes added to the woord Yes as helpes bicause we be ouerweake yea there is an Othe also in somuch that God sweareth all which things are ouer and besides the woord yea and as an ouerplus But he intendeth too lift vs vp againe when he seeth vs stumble and when we bee so weake that wee trust not so certainly to his power as wee should do he giueth vs suche helpes For when wee see good agreement betweene Gods seruants surely it helpeth vs much and it is a good warrāt vnto vs. Likewise the bloud of Martyrs ought surely to bee a great furtherance of our saluation and wee must bee confirmed by it as though it were some seale too make Gods doctrine of the more authoritie among vs. Then are they helpes too drawe vs to the fayth and too mayntayne and confirme vs in the same As much is too be sayd of myracles Miracles do not giue vs beleef of Gods woord but prepare vs to it For God vttereth his power in them too the end we should be the better wakened and his woord haue the more reuerence amōg vs and finally they serue vs for seales For when we beleeue the Gospell and that our beleefe is not vtterly out of all doubt God addeth that confirmatiō Euē so is it with the thing that S. Paule treateth of presently For what a thing had it bin if men had seene any disagreement or trouble betwixt such as were of great authoritie VVhat might the sillie soules haue thought but that they muste haue bin amazed at it and sayd Alas what meaneth this VVee wote not on which side too turne vs. Seing there is such variance betweene those whiche should shew vs the way that one drawes cleane contrarie and backe too other alas howe may wee nowe bee assured Thus yee see that manie simple folke had bin sore shaken And that is it whiche Sainct Paule mente by saying that hee intended too common with Peter and Iohn and Iames for a witnesse through the whole world that they allowed of his doings and that the Gospell whiche he preached was no straunge doctrine but the very same Gospell that Iesus Christ had taught his disciples and whiche he had commaunded them too publish ouer all the worlde and whereof he had committed the charge vnto them And hereby wee be done too vnderstand agayne that beside S. Paules zeale mildenesse stoutnesse and constancie God foresaw euen then that this agreement which he vttered betwixt him and the other Apostles would serue to confirme vs also euen at this day by reason of our weakenesse For asmuch therefore as wee bee rawe and weake let vs apply to our vse all the helpes that God giueth vs and let vs also for our parte indeuer too agree in such wyze with the children of God as euery of vs may bee a help too his neighbour and not imbattell our selues agaynst another For wo be to him that shall sow such
that it was no bloud but filthie corrupt matter Againe what filthinesse voydeth out of a mans bodie when hee is purged for some disease Now shall the Phisition be blamed for it or the medicine that was giuen him It is well knowne that the purgation serueth to deliuer the bodie that was halfe rotten afore So then if our Lorde Iesus Christ do by the light of his Gospell bewray the spirituall diseases that were in vs and the filthie vnclennesse which is lothly before God and shamefull before men and do purge vs quite and cleane thereof ought he to be charged with any blame or reproch for his labour VVhat an vnthankfulnesse were that therefore heere is a sufficient answere to beate backe the blasphemies and grudgings of the enimies of the Gospell which burst for pride and cannot indure to be tamed Let them alledge what they can too proue that they haue some righteousnesse and holinesse and yet shall it alwayes bee founde that there is nothing but vncleannesse in them which they wyst not of and yet it sheweth it selfe cōtinually Marke that for one poynt And secondly Saint Paule addeth a more large and easie declaration when hee sayth that he is dead too the lawwarde by the lawe it selfe and that he was crucified with Iesus Christ to liue vnto God Nowe when as he sayth that he was dead to the lawwarde by the lawe it is in way of mocking suche as pretende too bee iustified by keeping of the lawe For I haue told you alreadie how all his disputing and stryuing was agaynst such kinde of folke They were but deceyuers which went about to mingle Iesus Christ with the lawe of Moyses yea euen too get righteousnesse For it is certayne that our Lorde Iesus Christ is not contrarie too the law but rather his Gospell taketh witnesse of the lawe as it is shewed in the first chapter too the Romanes Neuerthelesse when the matter concerneth Iustification that is too say when men come too scanning too knowe howe and by what meanes God taketh and accepteth them for innocent pure and without spotte then must the lawe bee separated from Iesus Christ And why For the lawe bringeth nothing in it but cursing and Iesus Christe bringeth the remedie of it Therefore the enimies of the Gospell agaynst whom S. Paule dothe nowe dispute would haue mingled the law with it and haue made men beleeue that althoughe they were iustified by our Lorde Iesus Christ yet notwithstanding they shoulde mingle the Ceremonies with him as a parte of their saluation and that by meanes of them they should purchase grace fauour before God But S. Paule cutteth off all this geare and sayth that there is none but onely Iesus Christ that can do that and that men must seeke none other helpes in that cace eyther one way or other but simply content them selues with his grace and not gyue the lawe any roome in that behalfe For he saythe as for mee I am not deade through the Gospell As if he should say will yee make mee beleeue that I can get Gods fauour by meanes of the law Nay I tell you contrariwyse that it is not the Gospell whiche hath condemned mee it is not the Gospell that hath shewed me my filthinesse to make me ashamed of it ▪ it is not the Gospell that hath berefte me of all hope of saluation but it is the Lawe which hath shewed me that I am starke dead that I am dampnable before God that I am vndone and damned This commeth not frō elsewhere than from the lawe And would yee haue mee too seeke righteousnesse there It is all one as if yee would giue mee a poyson to eate to the ende I shoulde take nourishment of it Howbeit to say truthe that inconuenience is not to be wyted vpon the Law for it should redounde to the dishonour of God from the Lawe came But howsoeuer the case stande considering the corruption that is in vs the Lawe can not but kill vs as wee haue seene in the second too the Corinthians and as S. Paule declareth more fully in the seuenth to the Romanes For he sayth that when men beleue them selues too haue lyfe that is too saye when they beleeue themselues to be righteous and to stande in the grace fauour of God it is a signe that the lawe is dead to them that is to saye that it hath not the power and strength to shew them that which else it should do For to what ende was the law giuen Too set the rule of good life before our eyes that rule is called the righteousnesse which God alloweth Marke that for one poynt Secondly the law ought to be as a looking glasse to vs wherein too beholde our owne deformities blemishes foulenesse filthinesse and iniquities so farre out of all order as wee may bee as it were swalowed vp in dispayre at the sighte of them Nowe before wee haue the lawe wee see none of all these things that is too say wee knowe not what maner of ones we bee nor what euill is in vs. But when God setteth his demaundes before vs and we perceyue the same throughly then are wee at our wittes ende and vtterly out of hope The Lawe then is dead that is to say it is as it were thrust vnder foote and as good as buryed so long as wee thinke our selues to be aliue and conceyue any foolishe imagination of beeing righteous and of obteyning heauen by our owne good workes But when the lawe liueth that is too say when God giueth it power to touch vs then are wee dead then is it as a sworde to thrust vs too the hart Therfore wee must needes receyue a deadly wounde so soone as wee haue perceyued what the Lawe conteyneth After that maner speaketh S. Paule in the texte whiche I haue alleaged And nowe following the same matter he sayth that he is dead too the Lawe by the Lawe as if he had sayde Come not hyther too slaunder the Gospell as thoughe it were the cause of our damnation or an enterance vnto vs too bee cursed before God too haue the knowledge of the grace of our Lorde Iesus Christ in vs. No no. But it is certayne that the Lawe when it dooth his office and wee reade it in suche wyse as becommeth vs dooth alwayes kill vs and wee lye as it were plunged in dispayre tyll oure Lorde Iesus Christe haue reached vs his hande too lifte vs out of it Thus then am I dead vnto the lawe that is too say I can haue no lyfe I can haue no assurance of soule health I can haue no comforte rest nor contentation to be short there is nothing in the law wherby I may come vnto God but cleane contrariwise it shaketh me off it thrusteth me backe it banisheth me from the kingdome of heauen it cutteth me quite off from the hope of saluation it maketh me a poore cursed and wretched creature and to be shorte it sendeth me to
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
this adoption bicause the law hath no more power ouer vs as it had in the time of the figures and shadowes Nowe too confirme this matter S. Paule addeth that God sheweth that he taketh vs for his children bycause the spirit of his sonne is in vs crying father Speaking of the holy ghost he doth by a circumstance terme him the spirite of our Lorde Iesus Christ For by what title can we be Gods children but bycause wee be meÌ„bers of his onely sonne to whom that right honour and dignitie belongeth by nature For in that our Lord Iesus Christ is called the only sonne of God not only men but also the very Angelles of heauen are excluded from that dignitie so that it belongeth to none but onely to Iesus Christ Howbeeit for asmuch as we bee ioyned vnto him and he will not be separated from vs but sheweth himself to be our head and we haue such vnion with him as the meÌ„bers haue with the head therfore he sayth that eyther we must haue the spirite of our Lord Iesus Christ or else we can haue no familiar accesse to our God too call vpon him as our father and it were too great a presumption for vs too take that honour vppon vs. For if a begger would make himself a riche mans sonne folke would laugh him to skorne and he should be shaken off with al the shame that might be And how then should wee sillie woormes of the earth yea and full of all infection and filthinesse go match our selues with the Angels of heauen to say that God is our father Truely the very Angelles themselues cannot chalendge suche nobilitie but by the meanes of our Lord Iesus Christ bycause he is their head Then were it greate pryde in vs if wee would take vppon vs too stie aboue the Angelles without coÌ„ming in the name of our Lorde Iesus Christ or without hauing his spirit that we might be accepted as members of his body and bee intertayned as it were in his persone And therefore also it is sayde that he maketh intercession for vs and that wee call vppon God in his name For if he were not our spokesman how could we hope too haue our petitions receyued Let vs a little consider the feeblenesse that is in vs when wee intend too pray vntoo God Although wee sigh vnfaynedly and although wee haue good motions to lift vs vp yet do wee faynt and they that thinke too come vnto God with a perfect zele beguile themselues yea euen to grosly But they that humbly acknowledge themselues to be as they bee doo perceyue themselues too halt and stumble euen in the very vertue and streÌ„gth that is giuen theÌ„ Howbeit for asmuch as our Lord Iesus Christ is in the middes staÌ„deth there in our behalf and maketh vs to come neere therfore we may boldly pray And for the same cause did the high Priest in the time of the lawe beare twelue precious stones vpon his brest and other twelue behind vpon his shoulders wherein were written the names of the twelue tribes of Israell For although the people were present in the porche or outter tabernacle yet was there a veyle betwixt him and theÌ„ so as the Sanctuarie was hiddeÌ„ nothing was seene of the things that were done within for a witnesse of Gods presence It wâ—â—â— ynough that the high priest went in in the name of them al hauing in his hand the bloud wherwith Gods wrath was to bee appeazed Then had he the sayd tablet at his brest wherein the names of the twelue trybes that is too say of Gods people were ingrauen Also he had them vppon his shoulders that it might bee sayd howe he was there in the name of the whole Churche Thus yee see how wee crie euen by the spirite of our Lord Iesus Christ vntoo God his father with full assurance that he knoweth and auoweth vs for members of his sonne by whose meanes he receyueth vs into his heauenly kingdome and setteth open the gate vntoo vs so as wee haue accesse vntoo him familiarly And this is expressed yet better by the woord Crie S. Paule coulde well haue sayd wee say but he goeth further as neede was For as I haue touched heretofore here he compareth the old fathers with vs and sheweth that our state is better than theirs bicause God hath shewed himselfe more bountifull towardes vs than he did towardes them that were vnder the lawe That is the cause why he sayeth that we in these dayes do crie out that God is our father yea euen with open mouth and ful libertie and that we come boldly to him glorying that we be taken for his childreÌ„ True it is that the fathers vnder the lawe did also vse the same maner of speeche as when they sayd Lord what shall become of vs if thou receyue vs not to mercie Abraham knoweth vs not no more doth Iacob VVee bee borne of them as touching the flesh howbeit all this naturall kinred is nothing in comparison of the spirituall kinred whereinto thou hast ingreffed vs in the persone of thy sonne Therfore thou art our father After that maner did the whole Churche pray vntoo God as Esay reporteth it And there are many such textes And out of doubte it had bin impossible for the fathers too haue offered vp good petitions and prayers vnto God without that ground that is too wit vnlesse they had bin fully resolued that God tooke them for his children For that is the thing wherein the faythfull differed from the Heathen and vnbeleeuers in all ages The Heathen menne did in deede pray vntoo God howbeeit that was but at all aduenture not knowing whither they should bee herd or no. But our prayer muste bee grounded vppon fayth And Sainct Paules saying shall alwayes bee true namely that wee cannot pray vntoo God except we first know and vnderstand his good will towardes vs. Therefore it must needes followe that they whiche liued vnder the Lawe were fully assured in their consciences that God accepteth them for his children Howbeeit this was shewed them as yee woulde say but with half face so that they prayed beyng wrapped in many shadowes and figures whiche taught them grosly It is true that they offered not themselues without fayth for then had it booted them verie little and that it stood them on hand to ouer come all the lettes that were set before their eyes but yet were they not able too call vpon God with the full certeintie whiche is communicated too vs vnder the Gospell And this is yet better expressed in the eyght too the Romanes where Sainct Paule sayeth that wee haue not now receyued the spirit of fearfulnesse and bondage but the spirit of boldnesse so as we bee able too crie Abba father And by the contrarie member he inlighteneth the matter that might bee darksome in this Texte by reason of the shortnesse of it For he setteth downe the spirite of bondage bycause the Lawe was giuen
that poynt certaynely as I tolde you before wee shall indeuer too doo good to all men so as wee can not finde in our harts to breake the indissoluble bonde whereby God hath knit and vnited vs togither Therefore the furthest straungers in the worlde are neighbours neere inough vntoo vs though they bee neyther our parents our kinsfolke nor our acquayntaunce And why For wee bee all of one fleshe and wee beare all one marke which ought too persuade vs too doo what wee can possible one for another But how soeuer the cace stande Sainct Paule commendeth vnto vs cheefly the housholde folke of fayth And he vseth the worde Housholde folke too touche vs more to the quicke by that similitude For although nature teache vs that wee oughte too succour suche as are in necessitie â–ª yet notwithstanding they that are of one housholde are more inclined and willing to doo good one to another Yee see heere what degrees are among men how all knowe that there is a certayne mutuall bonde so as if they forsake euen the furthest straungers of the worlde therein they forget them selues yet notwithstanding forasmuche as it is harde for a man to reache out him selfe so farre and wide therefore men are not so muche inclined to doo good to vnknowen persons except it be in extreme necessitie For then howe hard harted so euer wee bee euery of vs is moued to put to his helping hande to succour a man when we see him in imminent daunger Yea and this pitifulnesse is so ingrauen in vs that it wyll extende it selfe euen to the brute beastes and therefore muche more reason it is that it shoulde extende to those that are created after Gods image as well as our selues But as I sayde if a man be in extreme necessitie then are we 〈◊〉 more earnest to helpe 〈◊〉 neede And when wee be of one countrey and language then wee see our selues somewhat neerer one another and that increaseth the affection whiche otherwise in generall woulde bee but colde But when there befalleth any freendlynesse and familiaritie of neiborhood that is yet more according as wee see that they whiche bee of one Countrey will say Seeing that God hath broughte vs thus neere togither let vs at leastwise indeuer too serue one anothers turne Agayne wee see that the neighbours whiche dwell in one selfe same streete and communicate familiarly togither are as kinsfolke and neere of alyance Nowe then it is muche more reason that they whiche are all of one house and are gathered as it were into one little corporation or bodie shoulde bee hilde as it were faste linked togither by God and that he shoulde imbrace them as if a father shoulde holde all his children about him For as muche then as wee oughte too bee so muche the more moued too imploy our selues with the better courage seeing that God hathe so knitte vs togither and brought vs so familiarly neere one another Sainct Paule sayth that all the faythfull all those that professe the same Gospell which wee doo are as housholde folke of one selfe same house And in very deede the Church is called Gods house and hee sitteth ouer in the middest of vs. VVhen the Scripture speaketh so it meaneth not that our vniting togither muste bee in suche a materiall Churche or Temple as thys is but that althoughe euery man bee at home in hys owne house yet God hathe in suche wyfe gathered vs togither too him selfe that wee bee as it were housholde fellowes one with another and wee bee not onely Countreymen of one Realme or kingdome but there is yet a certayne neerer alyance whiche oughte to holde vs more close togither Too bee shorte when as it is sayde that suche as intende too bee Gods children muste dwell all togither in one house it is too shewe that there is as it were one common brotherhood among vs. And althoughe earthly brethren go asunder one from another and euery man gettes him away by him selfe yet must wee alwayes continue in the vnitie whiche God hathe set among vs. Sithe wee heere this muste wee not 〈◊〉 bee worsse than 〈…〉 and crueller than the brute and wilde beastes if wee bee not moued too bestowe Gods giftes too the releefe of our neighbours I meane of the faythfull Nowe then wee see that Sainct Paules meaning in effecte is that seeing God hathe bounde vs too doo good too all men because they bee our owne fleshe no malice oughte too hinder any of vs from indeuering too discharge him selfe generally towardes all suche as God offereth too him and in whome it is hys wyll too trye our kindnesse And yet notwithstanding that for as muche as he hathe gathered vs into his flocke and knit vs togither in hys name and wee call vppon him as our father wyth one mouthe it behoueth vs of dutie too bee as brothers one too another So that if wee minde that he shoulde allowe vs for his children wee must so aduaunce the adoption whereby he hath chosen vs as wee maye declare vnfaynedly by oure dooings that wee mynde too shewe that wee take them for our brothers whome God hath so gathered into his house and Churche Thus yee see what we haue too remember vpon this Texte VVherefore let vs no more vse these fonde excuses too say I wote not who he is I know him not But he is not knowen of God yes and yet notwithstanding thou disdaynest too open thine eyes to looke vppon him that is thine owne image yea and whom God taketh for one of his children Thou knowest not him and yet beholde how God voutsafeth to cast his eye vpon vs which are most miserable yea euen he whiche hath so high and terrible a maiestie that the very Angels of heauen doo tremble before him with all humilitie Yee see then that God our soueraigne Lorde looketh downe vpon vs that are but wretched wormes of the earth filthinesse yea and he not only voutsafeth to say I know you but also protesteth I haue adopted you for my children yee be my workmanship yee be mine heires yee be after a sorte my members God voutsafeth too speake after that fashion and wee be so full of pride and statelynesse that wee despise suche as are as good as our selues and moste commonly muche better So then who can beare with such pride To be short they that are so straunge in withdrawing them selues from their brethren and will not in ony wise coÌ„municate with them deserue well to bee wiped out of the booâ—…â—f life so as God shoulde â—…we and scrape them quite out and deliuer them into the possessioâ— of the Diuell who is their sire for he was a murtherer and full of crueltie from the beginning Thus yee see in effect what wee haue too beare in minde and how it behoueth vs too practize this lesson wherein the household folke of faith are chiefly commended vntoo vs. And so seing that God hath vouchsafed too call vs too him let vs shewe
he afflicteth with plague warre or famin or other his rods and all persons that are smitten with pouertie imprisonment sicknesse banishment or other calamitie of bodie 〈◊〉 â—exation of mind giuing them all good pacience 〈…〉 them full discharge of their miseries and specially that is 〈◊〉 please him too haue pitie vpon all his poore faythfull ones that are dispersed in the captiuitie of Babilon vnder the tyrannie of Antichrist cheefly which suffer persecution for the witnessing of his truth strengthening them with true constancie and comforting them and not suffering the wicked and rauening wolues too execute their rage agaynst them but giuing them such a true stedfastnesse as his holy name may be glorified by them both in life and death and finally that it may please him to strengthen all Churches that are nowadayes in daunger and assaulted for the quarell of his holy name and ouerthrow and destroy all the deuises practises and attemptes of all his aduersaryes to the intent that his glorie may shine ouer all and the kingdome of our Lorde Iesus Christ bee increased and aduaunced more and more Let vs pray him for all the sayde things in such wise as our good maister and Lorde Iesus Christ hath taught vs to pray saying Our father which art c. ALso let vs pray our good God to giue vs true continuance in his holy fayth and to increase it from day to day whereof wee will make confession saying I beleeue in God the father c. The blessing of the people after the Sermon THe grace of God the father and the peace of our Lorde Iesus Christ through the felowship of the holy Ghost dwell with vs for euer Amen ¶ Imprinted at London by Henrie Bynneman for Lucas Haryson and Georgâ— Byshop 2. Tim. 3. d â–ª Rom. 1. b. 2. Pet. 1. d. Esa 40. b. 1. Pet. 1. d. 1. Pet. 5. c. 8. Iohn 17. c. 12. 1. Iohn 5. a. 4. Esay 11. a. 2 2. Ca. 11. a. 3 Gal. 2. d. 9. Heb. 5. a. 4. 1. Co. 1. c. 20 Act. 1. d. 24 2. Cor. 12. a. 2. Iohn 5. d. 23. Psal 2. b. 12. Coloss 1. c. 29. 2. b. 9. Luke 10. c. 16. Luk. 2. b. 13. Mat. 2. b. 2. Rom. 1. a. 4 2. Cor. 4. d. 14. Esa 65. c. 16 Psal 4. b. 8. Psal 106. a. 4. Psal 4. b. 7 Ephes 1. b. 6. Hebr. 1. a. 2 Psa 104. b. 14. 147. b. 8. Iohn 3. b. 16 Ro. 5. b. 10. Luc. 2. b. 14 Iohn 3. b. 16 Iohn 1. b. 12 Ro. 3. d. 25. 1. Thes 4. b. 7. 1. Iohu 〈◊〉 19. Marke 8 â–ª d 34. 1. Pet. 2. a. 1 Ro. 7. d. 19. Mat. 4. a. 5. 27. f. 25. 2. Tim. 4. d. 25. 1. Co. 1. d. 19 Deut. 27. d. 26. Act. 15. b. 10 2. Co. 1. d. 20 Rom. 2. b. 12 Luke 21. f. 33. Ierem. 2. c. 10. 2. Cor. 2. d. 14. Psalm 103. d. 20. 2. Pet. 2. a. 1 Deut. 13. a. 3 â–ª Ierem. 7. c. 22. Phil 2. b. 10 Esa 45. d. 23. Iohn 10. a. 5 Heb. 4. c. 12 Esay 30. 6. 10. 11. Heb. 4. d. 12 Math. 3. d. 17. 17. 5 Heb. 1. a. 2. 1. Pe. 4. c. 11 1. Co. 2. b. 6 Eph. 3. d. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 11. b. 11. Iohn 3. d. 30. Ephe. 1. d. 20. Col. 1. c. 18. Eph. 1. d. 23 Esa 33. d. 22 2. Co. 3. b. S. Phil. 3. b. 8. Phil. 3. b. 6. Luc. 16. d. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esay 1. c. 12 2. Cor. 3. b. 6 Phil. 3. b. 8. 1. Tim. 1. c. 13. Eph. 1. a. 4. â— Cor. 1. d. 22. Eph. 1. c. 13. Esay 54. c. â—3 Iohn 6. e. 44. Eph. 1. a. 4. Iohn 6. d. 37. Exod. 24. c. 18. Iohn 1. b. 13 Math. 16. c. 18. Iohn â— a. 6. Mat. 16. c. 18. Ephe. 1. d. 2â— Esa 24. â— Esa 6 â–ª d. 16 Esa 11. c. 12 Ro. 12. d. 18 Act. 9. d. 26 2. Cor. 11. g 33. 2. Co. 12. a. 2 Act. 2. f. 39. Eph. 2. d. 17 1. Co. 15. a. â— Act. 26. c. 11 1. Cor. 11. d. 1â— Gal. 4. a. 1. Math. 27. f. 51. Coloss 2. c. â—3 Iohn 1. b. 17. Mala 4 a 1. 2. Co. 3 d. 18 Colo. 2. c 14 Colo. 2. c. 15. Act. 15. b. 10 Mal. 4. a. 2 Co. l2 c. 17. Eph. 2 c. 14 3. Kings 18. c. 17. 2. Cor. 11. a 3. Act. 16. a. 3 â–ª 1. Cor. 15. a. 8. 9. 1. Cor. 11. f. 28. Psa 14. â— 3. Act. 10. e. 34 1. Sam. 16. b. 17. Act. 13. a. 2. Mark 16. â— 15. Eph 2. c. 14 â–ª Exod. 30. b 10. Leu. 16. a. 2. Exo. 24. c. 8 â–ª Heb. 9. c. 19 â–ª Exod. 25. d. 40. Heb. 8. b. 5. Act. 7. f. 44 â–ª Math. 18. b. 15. 1. Tim. 5. d. 20. Math. 16. c. 18. Math. 23. a. 4. Iohn 22. c. 15. Act. 4. d. 19 5. c. 29. Esa 33. d. 22 Rom. 3. d. 27 Leui. 18. a. 5 Osee 6. b. 6. Micheas 6. b. 8. Ier. 7. e. 22. Ier. 1. e. 23. Ier. 31. f. 34 Iob. 15. b. 16 Leu. 18. a. 5. 1. Cor. 7. c. 14. Eph. 2. d. 17 Rom. 4. a. 6 â–ª Psal 32. a. 1. 2. Cor. 5. d. 21. Math. 3. d. 17. Esay 53. d. 11. Luke 1. d. 35. Iames. 2. d. 20. 1 Ezech. 14. b. 14. Math. 11. d. 28. Esai 61. a. 2 Leu. 18. a. 5. Deu. 7. a. 6. Ro. 5. b. 13. Col. 2. c. 14. Math. 23. c. 27. 1. Sam. 1â— b. 7. Ierem. 5. a. 3 1. Iohn 3. a. 8. Rom. 1. a. 2. 2. Cor. 3. b. 7 Rom. 7. b. 9 Rom. 7. b. 9 Rom. 7. b. 8 Exo. 20. a. 3 Rom. 12. a. 1 Rom. 6. a. 4 Mala. 1. b. 6 Rom. 8. c. â—â— Psa 103 a 5 2. Cor. 4. d. 16. Iohn 12. d. 24. Iohn 3. d. 33 Deu. 30. c. 12 Ro. 10. a. 6. 2. Cor. 4. d. 18. Ro. 8. e. 27. 2. Co. 12. c. 9 Col. 3. a. 3. Deu. 21. d. 23 Exo. 25. b. 8 Psal 17. b. 8 Rom. 1. a. 4 Iohn 3. b. 16 Rom. 5. a. 8 1. Iohn 4. d. 19. 2 Cor. 5. d. 20. Exod. 19. a. 4. Deut. 32. b. 11. Chap. 3. Ps 18. d. 26 2. Tim. 3. d. 16. Hereafter 4. b. 12. Coloss 2. b. 9. Malaâ—h 4. a. 2. Micheas 6. a. 3. Math. 13. c. 19. Eph. 4. c. 14 Iere. 2. c. 10. 2. Cor. 4. a. 3. Deute 30. c. 12. 2. Cor. 1. d. 22. Eph. 1. c. 14 Iohn 3. a. 6. Gen. 6. a. 5. Rom. 8. b. 7 Eph. 1. 14. 2. Cor. 3. d. 18. Rom. 1. b. 16 Eph. 4. c. 15 Esa 66. a. 1 Heb. 9. c. 11 Mâ—th 13. b 16. He. 5. d. 12. Gen. 15. a. 1. 17. a. 7. Ro. 10. c. 14 Ro. 10. c. 17 Gen. 12. a. 3 Ge. 17. a. 4 Rom. 3. c. 21 â–ª Rom. 4. a. 5. 1. Co. 13. d. 13 Iosu 22. a. 2 Deu. 27. d. 26. De. 27. c. 15 Ier. 17. b. 9 2. Co. 3. a.
the bottome of hell Yee see then what I haue wonne by abyding in the lawe And S. Paule speaketh of him selfe rather than of any other body to the ende that the things which he speaketh may bee the better receyued as of a man of experience And it is after the same maner that he speaketh in the fore alleaged seuenth Chapter too the Romanes For there he setteth not foorth thys man or that man for an example but saythe I my selfe was sometymes alyue that is too saye at suche time as he was a Pharisie and accounted an holy man yea euen for one of the excellentest in all Iewry in so muche that he was a myrrour of all perfection and as a lyttle Angell then saythe he I was alyue howebeeit but by hypocrisie For he made him selfe too beleeue wonders and he was so puffed vp with pride that he hilde scorne of Iesus Christe Lo in what blindnesse Sainct Paule acknowledgeth hym selfe too haue beene And he addeth anone after that he wyst not what was ment by Thou shalte not couet It might bee thoughte straunge that a man whiche had not onely bin at schoole but also bin a great teacher of others and thereto a very zealous man as he him selfe affirmeth should bee so dulled as not to knowe his owne faultes But S. Paule sheweth the reason of it For sayth he I looked no further than to the outwarde honestie that there might no faulte bee founde in me before the worlde nor any man know any euill by me But when I vnderstoode what this saying Thou shalt not luste ment and perceyued that God condemneth all the affections thoughts of men then I perceyued that the worst was behind as the common Prouerbe sayth for it is the last cōmandement of the law wherein God maketh so liuely and deepe a searche as nothing can be excepted from it VVheras it is sayd in the lawe Thou shalte not haue any straunge goddes Thou shalt not make any image too worship it Thou shalte not take the name of the Lorde thy God in vayne ▪ Thou shalt keepe holy the day of rest Thou shalt honor thy father mother Thou shalt not kil Thou shalte not commit aduoutrie Thou shalte not steale All this is well will we thinke we must absteyne from all whordome violence and extortion we must absteyne from deceipt and robberie we must liue soberly Heretoo we must absteyne from blasphemie and we must honor God All this will easily be graunted But there is a backenooke that we perceyued not whiche is Thou shalt not couet or luste that is a priuie nipper Truely it seemeth not too bee very bigge or greate but yet for all that it is suche a stinger as passeth all the rest in byting For by the ende and wynding vp of hys Lawe God searcheth out all that euer is in man Hee setteth downe that commaundement too trie out the things that were hidden and when he sayth thou shalte not couet it is a percing euen into the marie of mens bones So then S. Paule confesseth that he knewe not what sinne mente till he vnderstoode what was mente by the commaundement that forbiddeth men too couet or luste And therfore in this texte he chargeth not the Gospell but the Lawe with it VVherefore let vs remember vpon this text that all they whiche deceyue them selues by any opinion of their owne merites neuer tasted what the Law of God is nor what it meaneth I speake of the greatest doctors that are in moste estimation as in good fayth it is too bee seene in the Popedome For euen those that are taken too bee the pillers of the Churche notwithstanding that they professe Diuinitie knowe not one worde of Gods lawe too apply the same too his true and naturall vse For they haue nothing in them but hypocrisie and they beare them selues in hande that they shall please God with a rattle as if he were a little babe They doo but toye with him and yet yee shall see them stande so muche in their owne conceites as they can not abide to be condemned And if a man tell them that wee must seeke our saluation in Iesus Christ yea say they and what shall become then of our freewill what should become of our owne merites and satisfactions Too their seeming it were much better too plucke the sunne out of the sky yea and God out of his seate too than too bereeue man of that prerogatiue or of the thing that he can bring of him selfe to cōpound with God and yet for all that it is certayne that there is nothing in thē but starke filthinesse For men see that there is neyther feare of God nor vprightnesse nor equitie nor ought else that good is in their lyfe They be so full of pride that they be readie to burst agayne and they be full of enuy rancour and all maner of loocenesse And yet for all this they will needes holde God bound vnto them but that is bicause they neuer knewe the law So then when our Lorde teacheth vs and sheweth vs how we ought to walke in this world let vs learne to lay the doctrine that he setteth foorth and our life togither and there we shall finde the right perfection of the law and that in our selues there is nothing but horrible confusion wee shall see hell readie prepared for vs. By that meanes it will be easie for vs to giue ouer all the deseruing whiche wee shall haue fancied in our selues so as it shall be soone beaten downe and our mouthes stopped and we become like poore dead folke without any breath bicause we shall perceyue well inough that we can not come vnto God but must needes thunder agaynst vs if wee bring any foolishe imagination of our owne deseruings Lo howe the lawe sleaeth vs. But when we haue passed through suche death that is to say when we be alreadie rightly humbled and vtterly dismayde then here is a remedie which S. Paule setteth downe saying I was crucified with Iesus Christ euē to liue vnto God Now he sheweth here that our Lorde Iesus Christ not only bringeth vs remission of our sinnes but also sanctifieth and regenerateth vs by his holy spirite in so muche that whereas there was nothing but stubbornesse in vs before now we be giuen to serue God and to please him And for the better vnderstanding of that which S. Paule telleth vs let vs marke that we receyue two principall graces of our Lorde Iesus Christ The one is the forgiuenesse of our sinnes whereby we are assured of our saluation and haue our consciences quieted and wherevpon it behoueth vs to be grounded so as we cal vpon God as our father VVho giueth vs the boldnesse to lift vp our heads to heauen and to call God our father Agayne what maketh vs so bolde as to glory that we be companions and brothers to the Angels It is bicause our sinnes come not to account for we must alwayes haue recourse to