be but mockers of God they neuer entered into their consciences to examin themselues earnestly nother had they euer any remorse of conscience Surely all their study hath bin to holde folke as it were vppon the racke and to put many hartgripes into them to the intent they myghte seeme to be sharpwitted But as for themselues they neuer felt any thing And that is the cause why they prate so much at their case concerning merites and yet in the meane while haue no regarde of them themselues Only they do some small trifles like rittlerattles that men giue to little children wherewith they beare themselues in hande that they can appease God Now for thys cause Sainct Paule disputeth of the Ceremonies of the lawe as they were put vntoo hym and yet dothe hee neuerthelesse cut home to the bottome that is too witte hee prooueth that men are stripped starke naked from all righteousnesse and cannot bryng any thyng vntoo GOD but must beg at hys hande confessing that there is nothyng in them but vtter beggerie and penurie And furthermore let vs marke also that the Iewes did alwayes peruert the nature and vse of the Sacramentes in that they made meritorious workes of them and that was cleane contrary to the vse that they should haue put them too For God ordeyned not the Sacramentes to the end that by indeuoring to obserue them men should purchace any vertue that might be imputed to them for righteousnesse but rather to teach them that it stoode them in hand to seeke all at Gods hand As for example when the Iewes were circumcised thereby God shewed to the eye that all that euer commeth of man is but corruption and that it stādeth vs on hand to haue it cut away So the thing which the Iewes had too consider in that visible Sacrament was that mans nature was cursed before God and that we may well seeke but neuer fynde so much as one drop of cleannesse in it And on the other syde they had a token and recorde that God neuerthelesse woulde succour them by meanes of the Redeemer which should come of the race of men for he was borne of the linage of Dauid God therfore shewed that thing visibly And so the Iewes were cast downe in themselues and ought to haue considered that there was nothing but cursednesse in them and therevpon should haue come to seeke the thing in our Lord Iesus Chryst whiche wanted in themselues As much is to be thought of their washings As oft as the Iewes washed themselues it was a putting of them in minde that there was nothing but vnclennesse in them And wherein was that washing was it in the water No but in the bloud of our Lorde Iesus Christe VVhen the brute beasts were slayne there they behild that they had deserued death The beastes were giltlesse and yet they were sacrifised for mennes sakes to beare their sinnes Thus ye see a mirror which sheweth that all men are cursed of God And yet in so doing men humbled themselues calling vpon God and protesting that they were redeemed by the sacrifise Howbeit not by those shadowing sacrifises but by the true sacrifise whiche was not yet come into the world But what did the Iewes VVhen they were once circumcised they thought that God was bound vnto them for it And when they had offered sacrifise they thought there was great holinesse in so doing and made their boast thereof But the Prophets rebuked those hipocrites dubble For first they told them that when they had kept al the Ceremonies of the lawe their doings were nothing all was but vanitie For behold God saith I wil haue mercy and not sacrifice and again I wil shew thee ô man how thou shalt please God be thou hūbled truly imagin not to bring him many sheepe Oxen for that is nothing but deale thou iustly and vprightly and when thou hast worshipped him liue honestly and vncorruptly with thy neighbours Also we see what oure Lord sayth in Ieremy Did I speake to your fathers saith he of offering sacrifice vnto me No sayth he but I willed them to obey me and to herken to my voyce and to serue me with a sound hart Agayne in another place it is said Lord thou louest faithfulnesse Thus we see how the prophets rebuke the Hypocrites for being hild backe by the Ceremonies which are nothing of themselues except men walke in a cleere conscience towards God and in faithfulnesse towardes men And after that the Prophets haue spoken so they adde secondly that when men haue done all that they can yet ceasse they not to be stil in Goddes dette and that the Ceremonies serue to bring them still neerer that is to witte to make them acknowledge that God calleth them to him promising them to shew them mercie and too forget and burie all their misdeedes howbeit by meane of the Redeemer that was promised them But now Sainct Paule leaueth the first point namely that the Ceremonies are nothing without the principall which is that we walke without doing any man wrong and without doing any hurt or harme to other men that we liue chast and pure and that we haue a cleane and vpright conscience S. Paule letteth that discourse alone and why For it would not serue the purpose And therefore he sheweth that the shadowes of the law were nother profitable nor needefull bicause they were nothing if a man looked vpon them in their owne nature but that the end of them was to be considered which was that for asmuche as they were a witnesse of the grace that is giuen vs now finally in our Lord Iesus Christ it behoued them to rest wholy therevpon And the same ought to be well printed at this daye both in our hart and in our remembrance For wee shall haue profyted greatly if we once know how to apply to oure vse the Sacramentes that are ordeyned by our Lord Iesus Christ specially for asmuch as we haue to receiue the Lords supper the next Sunday For although we ought to haue bin exhorted this day to put ourselues in a reddines to it yet was it not touched this morning But let vs beare well in mind that if we thinke to be made ryghteous by baptim we defyle the thing which God hath apointed to our saluation And why Baptisme dothe but teache vs that there is nothing but filthe and vncleannesse in vs. For wherefore do wee washe our handes faces and bodies but to make them cleane from the spottes that are in them Nowe it is sayde that Baptisme is a washing of vs and therefore it followeth that when wee come to Baptisme or when any of vs bringeth his children to be baptized we declare that the children are alreadie damned and forlorne euē from their mothers wombe and that they be a cursed seede so as they must be fayne to breake clennesse not by their own purchace but by receyuing it for as muche as it is offred them in
wretched it is nor also the remedie which wee must apply too it For to the intent we may put our trust in our Lord Iesus Christ wee must vnderstand that wee be vtterly forlorne as well by reason of the sinne of Adam as by reason of the infinite number of iniquities wherein we be saped yea and wee must fully beleeue it But we should neuer perceyue that our sinnes condemne vs curse vs before God except wee knew that wee haue neede of rightuousnesse And on the otherside wee should not know Gods rightuousnesse if we should singly say that we be saued by faith and by grace For God cannot once renounce himself bycause he is the soueraine rightuousnesse and there is nothing in him but purenesse and perfection by reason whereof he must needes hate euill Now it is so that wee be full of corruption there is nothing but euill in vs and therefore God must needes hate vs. And if he hate vs wo woorth vs for then are we damned Then standeth it vs on hand to be made rightuous before we can be in Gods fauour That is to say it behoueth vs to be purged of our faults and misdeedes for else as I sayd wee shall neuer be able to conceyue that God intendeth too shewe vs mercie But in acknowledging our selues too be sinners wee perceyue by and by that God muste needes hate sinne and that although he hate sinne yet not withstāding he findeth meanes to saue vs which is by forgetting our offences and by clenzing and purging them with the bloud of our Lord Iesus Christ who is our spirituall washing God then purgeth vs in that wize too the ende wee should bee receyued of him and being made parttakers of his loue bee assured of our saluation Thus yee see why the Scripture vseth the woorde Iustifie But the Papistes descant vppon it like blinde buzzardes VVhat say they shoulde wee bee iustified by fayth Fayth is no such vertue as maketh men perfect and how then shall it make vs rightuous They consider not that this rightuousnesse whereof the Scripture speaketh is Gods couering of our sinnes as I declared afore and his taking of them quyte and cleane away for the sake and by the meane of our Lord Iesus Christe and by the vertue of the Sacrifize of his death and Passion How soeuer the cace standeth it is sayd that wee be counted rightuous before God bycause he releaseth and forgiueth our sinnes And after the same maner doth Sainct Paule speake of it in the fourth to the Romanes where he sayeth that Dauid hath well declared in effect howe wee bee iustified by fayth when he sayeth Blissed is the man whose iniquities God hath forgotten and whose sinnes he hath couered And in another place he sayeth that our Lord Iesus Christe who knewe no sinne nor had any spot in him was made sinne for vs that is too say receyued all the condemnation of our faultes too the end that wee should become Gods rightuousnesse in him that is too say too the end that being greffed into his persone and made one body with him wee might be taken for rightuous bycause there was such perfectnesse in his obedience that our sinnes were buried and rid quite and cleane away Thus much concerning the woord Iustifie ▪ Now as touching the woord Fayth or beleefe S. Paule addeth for a declation that they had beleeued in Iesus Christ. If a man aske an vnlearned persone what Fayth is he will perchaunce answere that it is too beleeue but he shall not be able too tell what is ment or imported by any of them both VVill wee then haue the vnderstanding of them according too the rawe capacitie of the vnskilfullest sorte VVee must alwayes marke that our Lord Iesus Christe is set too bee the butte of our fayth and beleefe Do wee obtayne saluation by fayth It is asmuche too say as wee beleeue in our Lord Iesus Christe But let vs now cōsider why our Lord Iesus Christ is set before our eyes for our fayth too ame at and too reste wholly vppon It is bycause wee shall finde in him what soeuer belongeth too the making of vs rightuous I haue tolde you already that wee bee taken for rightuous before God when he forgiueth our sinnes and calleth thē not too account any more And how shall wee obtayne that but by the bloud of our Lord Iesus Christ which was shed to wash vs withall For in asmuch as he hath made full amendes for vs by his death and passion therefore God is appeazed towardes vs condicionally that we seeke not to pay him with any other thing than with the sacrifize that was offered vp to him by his only sonne our Lord Iesus Christ who is called Gods wel beloued sonne too the ende that wee should be beloued in him and the rightuous to the end we should be made parttakers of his rightuousnesse and the holy too the end we should be made holie in him Thus then yee see why wee muste haue an eye to our Lord Iesus Christ when wee intend too know what the woorde Fayth importeth But the Papistes stande wilfully in their owne conceyt bycause they neuer tasted what it is to beleeue and that do they shew well ynough by their allegacions How is it possible say they that a man should bee iustified by beleeuing seyng that the very Diuels doo beleeue It is true and S. Iames vseth the same reason How beit in that place he mocketh at suche as pretend a vayne and fonde cloke of Christianitie and fayth and in the meane whyle shewe no frutes at all of it But the Papistes beguyle themselues yet much more grosly in saying that Fayth is too beleeue in God and that God is the marke that fayth ameth at so as it seemeth too them that too make vp beleefe there needeth no more but to imagine that there is some one certayne God that made the worlde and which gouerneth all things And so they fall faste a sleepe in their ignorance and yet ceasse not too take themselues for good Christians and Catholikes as they themselues bable although they be altogither dulled in deede But it is no woonder that they fight so agaynst the doctrine of the holy Scripture and with suche vnamendable wilfulnesse denie that a man can bee saued by fayth seyng they haue nother discretion nor vnderstāding for they wote not what the matter meeneth So muche the more therefore doth it stande vs vppon too marke well what Sainct Paule telleth vs heere that is too witte that if wee looke not vntoo Iesus Christe wee knowe not what fayth is And the reason thereof is for that we know not what it is too haue forgiuenesse of sinnes to come vnto God to be able to put our trust in him and to call vpon him nother do we know any more what it is to haue our consciences quiet and to hope for the euerlasting life All these things we want till Iesus
there is none of vs but he shall finde that he prouoketh God too vse suche sharpenesse towardes him as if a father bee as kinde harted as is possible to be wished yet if he haue vnruly children so as they be â—eude and froward he shall bee prouoked after suche a fashion that he shall as it were chaunge his nature bycause he knoweth not at what end too begin with them and is fayne after a sort too transforme himselfe Euen so is it with vs. For we haue a father which in goodnesse surmounteth all that can bee seene among men but we on our side as I sayd afore in steede of yeelding obediently vnto him as we ought to do and in steede of offering our selues redily to walke as he commaundeth so soone as he doth but speake the woord do nothing but stray VVe haue our lustes alwayes inordinate and boyling wee haue our replies alwayes readie coyned and although our mouth speake not yet it appeereth that there is no such calmnesse in our hartes as too be contented to submit our selues to God as we ought to do Seyng then that we be conuicted to our faces by experience that God had neede to be so rough and sharp towardes vs let vs suffer him to do whatsoeuer he knoweth too be for our welfare And no doubt but the Galathians were as nyce as wee and had as itching eares as wee haue and yet were they fayne too be rebuked so sharply by reason of their vnthankfulnesse As for S. Paule we know he indeuered by all humilitie and meeldnesse too drawe all such to the obedience of our Lord Iesus Christ as were committed and appoynted too his Apostleship He likeneth himself and not without cause too a nurce which will beare with hir nurse childe and not spare any thing too shew the loue that shee beareth it VVee shall see hereafter that he will say Be yee as I am for I am as you bee I seeke nothing but too fashion my selfe vnto you and to bring to passe that wee may agree in one And yet notwithstanding necessitie hath constreyned him too crie out as you heare now Yee vnwize yee fooles yee vndiscreete or witlesse as beasts who hath bewitched you after that sorte must you not needes bee possessed with the Diuell Here are very harde woordes and no doubt but the Galathians were greeued at them at the firste sight Yet neuerthelesse it was meete for them to feele that S. Paule vsed not that maner of speach and language without cause Therefore whensoeuer we bee rebuked let vs blame our owne faultes for it and yeeld our selues giltie for wee shall gayne nothing by checking againe VVhen we haue disputed what we can wee may peraduenture iustifie our cace afore men but wee shall alwayes be giltie before God Moreouer it behoueth vs too marke well the reason that is added heere by S. Paule when he sayeth yee muste needes bee bewitched if yee obey not the truth seyng that our Lorde Iesus Christe hath bin as it were peynted out liuely before you yea and euen crucified among you In speaking after that fashion S. Paule sheweth with what force and effectualnesse he had preached the Gospell Therfore he likneth the doctrine which he had brought vnto a picture therevnto inlargeth it yet better saying that the matter which hee had preached among the Galathians ought too auayle asmuch as if they had seene the Sonne of God crucified among them and his bloud sheaded out for the spirituall washing of their soules For so much then as they had bin taught so faythfully they could no more excuse themselues of their backesliding But first of all we see here whiche is the true maner of preaching the Gospell namely to giue knowledge of Gods loue towardes vs in that he spared not his onely Sonne but gaue him too the death for vs according as in very deede all the treasures of wisedome and vnderstanding are layed vp in our Lord Iesus Christ as it is sayd in another place too the Colossians Sith it is so if we bee desirous to profite well in the Gospell lette vs learne too acknowledge the grace that is purchaced for vs by our Lorde Iesus Christe for without that all that wee haue is nothing Many will brag that they bee well learned in Gods word but the true triall too knowe whither it bee so or no is if wee perceyue howe greate neede wee haue that God shoulde poure out his mercie vpon vs too succour vs by drawing vs out of the gulf of Hell and therevpon coÌ„clude that wee cannot be clenzed and washed from any of all our spottes but by the bloud of Gods sonne nor obtayne rightuousnesse but by the obedience that he hath yeelded nor haue any satisfaction for vs but by the sacrifize that he hath offered nor come in Gods fauour but by his meanes nor open our mouthes too call vppon him but by his intercession Therefore when wee bee throughly persuaded of the gracious benefites that are brought vs by the sonne of God then may wee say wee haue some vnderstanding in the Gospell but without that wee haue nothing but imagination and follie Marke that for one poynt And therewith let vs marke that it is not ynough for vs too know slightly that our Lord Iesus Christ hath bought vs so deerely but that we must continue still in the doctrine of the Gospell till it bee throughly printed in our hartes as though his bloud gushed downe too apply the frute that commeth of it too our vse and that is too the end to waken vs out of our drowsinesse For we shal see many that take themselues too bee very great Clerkes if they vnderstande but three or foure woordes of the Gospell at a glaunce And yet the same shall soone bee defaced and put out of rememberance bycause that whereas wee ought too seeke too bee filled with the benefites that our Lord Iesus Christ hath brought vs they holde themselues contented with a tast of them God then punisheth the vnthankfulnesse of such folke and their despizing of his goodnesse And therfore it standeth vs so much the more on hand to put forth apply all our indeuer to be well settled in the foresayd doctrine that is too wit of knowing whervnto the death and passioÌ„ of Gods sonne and the inestimable benefites which we haue receyued do auayle vs. Again on the other side we be warned that our sins are the heynouser before God if after wee haue bin taught his will wee turne head backe againe and sin not through ignoraÌ„ce but through contempt and wilfulnesse For if we shake off his yoke it is a sure proofe that wee bee loth to be subiect to him and play the wilde beasts True it is that euen the ignorantest folk in the world are reproued by their own sinfulnesse for asmuch as hypocrisie reigneth in all men but yet if coÌ„parison bee made betweene those that neuer heard one woord of the truth and vs
he sheweth himselfe to be so by his worde and also giueth vs a good pledge and earnest pennie of it in our Lord Iesus Christ insomuch that there he sheweth himself to be ioyned and vnited with vs and that although we be wretched creatures and haue nothing in vs but all mischeefe yet he fayleth not too take vs for his owne and too admit vs into his fauour the reason whereof is bycause our Lorde Iesus Christ is the meane betwixt him and vs. Therefore when wee haue that promise and rest wholy vppon it and doubt not but that God doth and will shewe himselfe gracious to vs vnto the ende and therewithall call vpon him and resort onely vnto him giuing ouer this worlde and continuing in the hope of the heauenly life then bee we sure that we haue fayth and are iustified and that was the maner of our father Abrahams beleeuing and without that let vs assure our selues there is no Christianitie at all in vs. For as Saint Paule sayth in the tenth to the Romaimes vntill wee knowe what the Gospell is wee cannot call God our father VVee cannot call vpon God sayth he except wee knewe him and beleeued in him And howe is it possible for vs to knowe him till hee bee reuealed vnto vs Therefore fayth muste needes go before And whereof commeth fayth Of hearing sayth Saint Paule Then must wee bee trayned in the Goâ—pell or else we can haue no fayth And hereby we see yet better that all that euer is termed fayth in Poperie is but starke dotage And why so For there Gods worde is hidden and the greatest brutishnesse that can bee is taken for greatest deuotion VVhen men babble they wote not what when they gad on pilgrimage and neuer come at God when they busie their heades about fonde Ceremonies and heare not so much as one woorde of good doctrine ô that is great deuotion and holinesse But wee see howe there is no Christianitie without fayth nor fayth without teaching of the Gospell and so consequently we cannot bee Christians till God haue giuen vs the grace to taste of his goodnesse and mercie as it is dayly set afore vs in the Gospell assuring our selues that he accepteth vs in the number of his children so as we may be bolde too call vppon him and continue therein too the ende at leastwise in wayting for the full performance of the things which hee reuealeth vntoo vs nowe by hys mouth that is to say by hys woorde But nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs feele them more and more and that the same feeling of them may drawe vs vnto him with true repentance so as wee may not onely aske him forgiuenesse of them but also so reforme and chaunge our selues as we may truely beare the marke of his children when wee shall appeare before his iudgement seat and as oure Lorde Iesus Christ also may repayre the Image of his father in vs in such wise as hee may acknowledge vs for his members And in the meane while let vs beseech him to beare with our infirmities till he haue vtterly clenzed vs of them That it may please him too graunt this grace not onely to vs but also to all people c. The .17 Sermon which is the third vpon the third Chapter 7 Knovve yee therefore that they vvhich are of faith are the children of Abraham 8 And the Scripture foreseeing that God vvould iustifie the Gentiles by faith shevved glad tidings aforehande vntoo Abraham saying In thee shall all nations be blessed 9 Those then vvhiche are of faith are blessed vvith faithfull Abraham IF we were such as we would be taken to bee that is to wit if we were Christians we should be well acquainted with this maner of speech of being iustified by faith But there are verie few to be found euen among those that boast themselues too haue profited in the Gospell which knowe what is ment by the rightuousnesse whereof the Scripture speaketh so much Howsoeuer the cace stande either we must haue skill of that article or else we can neuer haue any assurance of our saluation nor resort vntoo God at our neede to call freely vppon him And that is the cause why S. Paule standeth so much vppon that matter The last Sunday wee sawe howe Abraham was counted righteous bycause hee had beleeued God and I tolde you that thereby is shewed vs that no man can bring any woorthinesse of his owne wherewith to winne Gods fauour but that we must bee fayne to receyue it of his free gift For the woorde beleeuing hath a respect too the promise insomuche that Gods free offering of himselfe vntoo Abraham was the cause that Abraham was counted righteous bycause hee accepted the fauour that was offered him of free gyft beeing well assured that of hymselfe hee had nothing but all iniquitie and cursednesse And therevppon Saint Paule concludeth that such as are of fayth are the children of Abraham It is certayne that Abraham is the father of all the faythfull and of all Gods children and therefore it followeth that eyther wee muste bee fashioned after hys example or else the gate of life and saluation is shette agaynst vs and wee bee quite and cleane banished oute of Gods kingdome Heere Saint Paule sheweth vs the waye For wee come not of Abraham as concerning the fleshe neither belong wee aught at all vntoo him and yet notwithstanding it behoueth vs too bee of his race the onely way whereof is to be partners of the promise that was giuen vnto him and to receyue it as he did heere ye see what it is too bee of fayth so that when wee once knowe and fynde by proofe that we cannot deserue any fauour at Gods hande nor bee allowed for our owne workes merits we repoze our whole trust in his goodnesse apply this promise to our selues which is that he adopteth vs for his children Thus ye see Saint Paules Text made plaine ynough Howbeit he addeth that that promise serued not for the Iewes alone but rather that all men in generall are comprehended in it For without that addition the doctrine that wee haue treated of would serue vs to no purpose God choze AbrahaÌ„ and his ofspring So then are wee shet out from the hope of saluation for his choozing importeth a forsaking of all those whom he choozeth not but he hath chosen the linage of Abraham and so by that meanes it seemeth that all of vs are forsaken But the promise which Saint Paule rehearseth consisteth of two partes The one is that God woulde be the protector of Abrahams lynage and shole it out from the rest of the worlde The other is that all nations shoulde bee blessed in Abraham and in his seede Nowe if God had placed his Church in the onely householde of Abraham then shoulde wee at this day bee miserable But for asmuch as in the seconde
let vs not doubt but that mercie is readie for vs as oft as we seeke it in his name for if we should come with any opinion of our owne deseruings what were that woorth But when we know how deerely the Sonne is beloued of the father and how precious his death was that is the thing wherein we haue full certaintie that God will alwayes heare vs and that wee shall finde him mercifull and fauorable towards vs namely if wee rest wholly vpon that which is tolde vs here which is that our Lord Iesus Christ forbare not euen to become accursed for our sakes Here withall let vs marke how S. Paule sayeth that by that meanes the promis of the spirit came vntoo the Gentyles as it had bin giuen vntoo Abraham Nowe by naming Abraham heere he sheweth that the promis belonged first and formest too those that came of his race For the Iewes had as it were a peculiar interest in the heritage of saluation till suche tyme as God opened the gate too the whole worlde and published his Gospell too the end that all men should bee made parttakers of the redemption that was purchaced by our Lorde Iesus Christe Now then although the sayd promis belonged too the Iewes and was after a sort peculiar too them yet was it after them made common too the whole world And why For it consisteth in spirite and not in Ceremonies By this woorde Spirite Sainct Paule ment too deface all the false opinion of those deceyuers whiche mingled the Lawe and the Gospell toogither He sheweth that all these things namely the Sacrifices Circumcision and such other things are now superfluous Not that there is no profite for vs too gather by the Ceremonies in reading the Lawe but bycause the vse of them is abolished Yee see then that the cause why the promis is at this day called spirituall is for that wee haue no more neede of the old shadowes and figures but are simply called and guyded to our God so as wee may call vppon him with full trust and beyng so adopted by him rest wholly vpon our Lord Iesus Christ as the only foundacion of the Gospell and seeke all our wantes in him That in effect is the thing that S. Paule ment too say in this text And herevpon he vseth another reason too shewe that wee haue our saluation perfectly reueled in the Gospell and neede not any other doctrine than that and also that we bee iustified by the free mercie of our God For the Lawe sayeth he was giuen foure hundred and thirtie yeeres after the promis of saluation Now when any couenant is made though it be but betweene men yet ought it too bee kepte if it bee once throughly agreed vppon Therefore it foloweth that the Lawe was not giuen too disanuall the couenant that God had made with Abraham chiefly in the behalfe of his linage and finally in the behalfe of the whole worlde True it is that at the firste blush this argument of Sainct Paules may seeme very weake for wee knowe that second couenantes do alwayes repeale former couenantes in so much that although men haue made any bargayne yet they may aduyze themselues better and therevppon chaunge their mindes and so the first bargaine shall be as good as buried As much is to bee sayd of Lawes and Statutes For a former Lawe may well bee repealed and disanulled by a second Lawe But Sainct Paule presupposeth the thing that is too be considered in this matter whiche is that when a man hath once promised yea and solemnly bound himself he will not go backe againe but bee as good as his woord Howbeit if bothe the parties agree too chaunge the thing that they had consented on and be bothe of one minde then may it be so But it were no fit similitude too take men that are fickleminded and chaungeable through lightnesse or by better aduice but S. Paule presupposeth a couenant too be made by a man that will stand to it and not fall too skanning afterward how to shift it off by any meanes at all For if any of the parties should doo agaynst the former couenant it were a falsehood that were not to bee borne with among men bicause the things that are inregistred so solemnly ought to bee stood too and performed without any gaynsaying Now then shall there be lesse stedfastnesse in God than in men which are nothing but vanitie The Gospell therefore muste continue vnimpeached notwithstanding that the lawe came in after the making of the free promis This would bee still darke if it should not be declared in order I haue shewed heretofore what comparison S. Paule maketh betweene the Lawe and the Gospell For whereas God promiseth saluation in his Lawe it is vpon condition that men serue him and doo their duetie towards him But that is not done and therefore are wee shet out from all hope of saluation as in respect of the Law not that God is not faithfull on his side but bycause wee keepe not touche with him in performing that which he requireth It is all one as if a man should say I am ready to sell you this thing so you bring mee monie Now if a man bring nother monie nor moneys woorth he can not bee put in possession of the thing that he would haue for the condition is that he must first pay for it So then God promiseth vs the heritage of saluation when wee shall haue serued him but wee be neuer the better for it bycause it is but vpon condicion that we performe that which he requireth of vs and wee bee fraughted with all iniquitie and haue not any thing in vs but vncleannesse and filth in somuche that wee bee iustly odious vnto him And so are wee all condemned in the lawe howbeit God receyueth vs of his free goodnesse in our Lord Iesus Christ in whom he offereth vs the forgiuenesse of our sinnes and will haue vs so too imbrace his offered goodnesse as wee should hold our selues wholly to our Lord Iesus Christ and vtterly renounce ourselues But now sayth Sainct Paul let vs see whither went before other in antiquitie the free promis of saluation or the law VVe know the diuersitie that is betwixt them Then if the law were the auncienter it might seeme that that ought to be sticked too bycause God doth neuer vnsay his wordes nother is variable But if the free promis were the elder and were made before the law was published it is to be concluded that God repented hym not ne called backe his promis at that time ne ment to disanul the sayd couenant for it were too great a diminishing of his bountie and mercie if we should say that he had first bound himselfe of hys owne free goodnesse and promised men saluation without theyr desert and afterward intended to restreyne it as though he meant to inrich himselfe with our good works It were an auk thing too talke after that fashion For Sainct Paul sheweth
that the free promis was giuen afore the law and therefore it followeth that the law came not in to diminish or alter any whit of it but that it continueth still in his owne fulnesse nature and force True it is that our Lord Iesus Christ had not yet shewed himselfe to the worlde when the free promis was made to our father Abraham neuerthelesse it suffiseth that he was ordeyned to be our mediator that by hys meanes men might be reconciled to God Now if any man alledge that it should seeme then that the law was more than needed or else that there was some change and variablenesse in Gods purpose seeing the law came in Sainct Paule discusseth the same in place conuenient and wee must not huddle vp thynges togyther for all cannot be vttered at once nother in an houre nor in a day Therefore it is ynough for vs at this tyme too haue thys poynt made playne and cleere that the promis whereby God hath chosen vs intoo the number of his chyldren was before the lawe and also that the same promis had not any respect to our deseruings nor too any woorthinesse that was in our persons but too Gods meere goodnesse and mercie whych moued hym therevnto without looking for any thing in vs bycause hee saw welynough there was nothyng in vs but vtter miserie And finallye that the sayde promis was grounded in our Lorde Iesus Chryste who had alreadye done the â—â—ffice of a mediator to make vs way vnto God his father This being graunted wee must needes conclude that the promis hath abidden and shall abyde for euer euen to the worlds end And that is sayd expresly bycause the Iewes gloried of their auncetrie But Sainct Paule telleth them that their father Abraham had not the lawe but was contented though he vsed sacrifises and such other like thinges And although he was circumcised in the end yet when he receiued the promis there was not as yet theÌ„ any law writteÌ„ no nor any circumcision at all For Abraham was vncircumcised when he receiued the promis and yet neuerthelesse was iustifyed before he was circumcised and all that was by fayth Sainct Paule therefore sheweth that the Iewes were greatly ouerseene too shole out themselues after that manner from the rest of the whole woâ—ld and to rest continually vpon the figures of the law seeing that Abraham their father and the cheefe patriarch of the Church was iustifyed the sefsame way that we must be at this day that is to saye by Gods meere mercie bycause hee knew himselfe to be a wretched sinner and therefore accursed and damned in Adam and that there was no blissednesse to be hoped for other than that which was promised hym for our Lord Iesus Christs sake Thus yee see what wee haue too beare in mind And for the same cause Sainct Paule exhorteth vs heere too wey well these words when it was sayd vnto Abraham that all nations of the earth should be blissed in his seede Now there are heere two principall poyntes The one is that the blissednesse is promised not only to Abrahams fleshly ofspring as I haue told you already but also to all the world in generall VVe therefore are made partakers thereof wee I say that are issued of the Gentiles that is to say of suche as were heathenfolke and banished from the kingdome of heauen Although then that we were not of that holy linage whiche God had chosen at the beginning yet notwithstanding it behoued saluation to be extended vnto vs. And why so â–ª For it had hin promised before that all Nations shoulde be blissed Seeing it is so shall we say that God hath cut off the greatest parte of his bounteousnesse and will haue no more but the sayde linage of Abraham considering that hee hath alreadye tolde vs that he woulde bee the sauiour of the whole worlde and shewe himselfe a father in time conuenient Yee see then howe the firste poynt is that the making of the sayde promis vnto Abraham was not for his linage alone but for all men howbeit that it were not fulfilled at the first dash For the time of fulnesse was not yet come as we shall see in the Chapter following The second point is that the blissednesse which was promised to Abraham was for his seedes sake For Sainct Paule sayth that God spake not of seedes in the plurall number as of mo than one but of one onely seede whiche must be concluded to be Iesus Christ Heere it myght be supposed that Sainct Paule buzied his head about a needelesse matter For the word Seede importeth a linage or ofspring that is to witte not some one man or ten or fortie but a whole people Therefore the Seede of Abraham is the people that came of hym whyche were so many in number that it was iustly sayde of them that they shoulde bee as it were twelue Nations For when mention is made of a people it will bee thought ynough to haue a hundred thousand of them togither and there were many mo in the onely tribe of Iuda So then it should seeme that Sainct Paule dyd not sufficiently consider what God meant by the word seede when he sayd that it is but one only man But wee must wey well the thyngs that Sainct Paule presupposeth heere as fully certaine and resolute and then shall wee perceyue his argumentes to be vtterly infallible Abraham had not one sonne alone but after Ismaell he had Isaac also And what became of his eldest sonne Hee was cut off from hys house as we shall see within a whyle that is to say in the Chapter following Beholde then Ismaell whiche had the birthright in Abrahams house is neuerthelesse put out and made an vtter straunger yea and as a rotten member in somuch that it is sayd of hym Cast out the sonne of the handseruante for hee shall not inherit in my house Afterwarde Abraham had other children but euery of them had their portions giuen vnto them and were sent away Thus was onely Isaac left at home vntoo hym Anon after Isaac had a cupple of children and they were twinnes of one wombe Esau the firstborne whiche ought too haue hadde the prefermente was lykewise cast off so as hee was not counted for the linage of Abraham nor yet was made partaker of the promised blissing There was no mo left but Iacob Yea and although the father blissed his sonne Iacob through ignorance and mistaking yet he declareth that it was not in him to reuoke or chaunge the thing that hee had vttered with his mouth bycause he was the instrument of the holy Ghost Now then if we take the seede of Abraham for all those that came of his race The Ismaelites or Agarenes as they be called and such other lyke and moreouer the Edomites also should be of his houshold But the heritage is taken quite and cleane from them Therefore the seede of Abraham must be considered after a peculiar
his worde Howbeeit that in the meane while 〈…〉 so eager in rebuking other mens faults as too forget to put 〈…〉 that is to say to vse the sayd spirite of meekenesse For it were to smal purpose to haue Suger in our mouth as many men haue and in the meane time to beare poyson in our heart And therefore Saint Paule speaketh not here alonely of the tongue ne sayth that we must haue intioing wordes but that in rebuking mens faults we must alwayes be led and moued therto by an earnest desire to our neighbours saluation For it is certaine that if we couet the soule health of such as do amisse wee will behaue our selues soberly and that sobernesse will bring with it the moderation that Saint Paule speaketh of so as wee shall not bee ouereager nor depart from the fountaine which is too beware that wee bee not too hastie in fynding fault wee wote not why nor too what ende but that wee haue a care too fetche him backe againe that is in an euill-trade and be desirous to bring him with vs vntoo God To be short wee must couet to haue him our brother that God may bee serued of vs all and mainteyned in his state If wee bee so mynded surely the rest will followe after But vnder the woorde Spirite wee bee warned moreouer as I sayde euen nowe that we must be fashioned lyke vntoo God forsomuch as hee hath vouchsafed too choose vs for his children accordingly as our Lord Iesus Christ telleth vs saying Bee yee lyke vntoo your heauenly father who hath pitie euen on theÌ„ that are vnworthie of it VVherfore if we desire to be hilde and auowed for Gods children let vs haue an eye to the nature of him which calleth vs too the likenesse of his owne Image which is that we be meeld and gentle Now God in his gentlenesse flattereth not such as haue done amisse For he hateth iniquitie and must needes alwayes shewe himselfe an enemie to it But we see the thing that is sayde namely that God dooth in such wise correct his children that the chastizements which hee vseth begin at his owne house and at his owne housholde folke Yet for al that he thundereth not against poore sinners but wayteth for them paciently incouraging them drawing theÌ„ bearing with them setting his grace before them and shewing them that he is readie to receyue them and hath his armes stretched out to imbrace them if they will come vnto him Ye see then that the first thing which we haue to consider is that we must fashion our 〈…〉 example of our God so as we oppresse 〈…〉 the first daâ—he in whoÌ„ we see any infirmitie but rather labour to winne them bycause they bee as lost soules And heerevpon we may also gather that such as nowadayes woulde haue vyces cloked yea and borne oute vnder pretence that God is pacient and gentle do falsly corrupt the holy scripture For nowadayes if neuer so detestable crymes bee committed by and by they alledge mercie ô they must be pitied yea but such folke blaspheme God in that they woulde haue vs too bee more mercifull than hee is Surely wee knowe him too bee the welspringâ— of all goodnesse and it is ynough for vs if wee can followe him a great way off and it were a thing to be greatly desired that we coulde come neerer and neerer vntoo him But when wee haue streyned our selues too the vttermost it is verie much if wee can haue in vs but some little sparke of the mercie which is infinite in God Neuerthelesse God promiseth not his grace but to suche as returne vntoo him True it is that hee toucheth them with hys holy spirite and chaungeth their myndes but yet must repentance alwayes bee matched with forgiuenesse of sinnes Now after what maner is it that men would be pitifull It is that they might mocke God too his face that men shoulde winke at their lewdnesse yea and sooth them vp in it that God should be reiected and that such as are readie to do still worse and worse shoulde bee borne withall and borne out But I haue tolde you that it is too cursed a blasphemie when men transforme good intoo euill after that fashion Then according to Saint Paules exhortation let vs lerne to bring a mekenesse that may be of Gods spirite not too allowe of the euill or to deface the good but too amende things modestly with discretion Therewithall let vs learne also to pray God to gouerne vs when the cace requireth that we shoulde correct our neighbours assuring our selfe that of our owne nature wee shall neuer be able too doo it VVee knowe that to serue God and to imploy our selues faythfull in that behalfe wee must first receyue of him the things that wee want Nowe then let a man streyne himselfe as farre as hee list â–ª and hee shall not finde himselfe able to bring one droppe of goodnesse of his owne But when wee come too correcting there wee repreâ—◠〈…〉 God and if I mynde to tell a man his fault I come not to him in 〈◊〉 priuate name as his superiour but in the name of God Nowe then seeing it is so that we execute Gods office in rebuking such as haue done amisse how shall we be fit for that purpose except he guide and direct vs therevnto Therefore let vs learne to desire him to guide and rule vs by his holy spirite when any admonition is to be made to bring such backe againe as are gone out of the right way And herewithall wee must marke also as I haue sayd afore that Saint Paule speaketh not heere of such as are saped in wickednesse in contempt of God and in rebelliousnesse but of such as are ouertaken so as they haue some good will to doo well and yet notwithstanding doo fall through infirmitie Therefore this matter must be handled very skilfully and discretely For if we will deale alike with all men it is certaine that we shall oftentymes do wrong too such as haue neede too bee borne withall and in the meane while doo nothing but inflame the despyzers of God and make them more malapart than they were before Then as I sayd we must put a difference betwene the one and the other For when the Prophete Ezechiell speaketh of the good shepheard hee sayth that he must beare with the shepe that are weake and if any of them be infected he must heale them by good medicins But if he should keepe one maner of vsage without putting a difference betweene one and another howe should he shewe himselfe to be a sheepherd in so doing In like cace is it with all suche as deale with the rebuking of their neighbours that haue done amisse As for example if there be a shamelesse naughtipacke that dayly runneth headlong into all naughtinesse which maketh none account of Gods woorde nor doth any thing but marre others like a scabbed Ramme that spreadeth his infection through the whole
our selues too set more by that grace and honour than by all the goodes in the worlde And in proofe thereof let vs shewe also that wee haue a brotherly affection too doo good too such as haue neede of vs according to such oportunitie as God shall giue vs and according too the measure of our abilitie Nowe herevppon Sainct Paule sayeth that the Galathians ought too consider that he hath written them a large letter with his owne hande And this serues too make them the more attentiue when they see what care he hath of their saluation For his commending of the largenesse of his letter was not too bee payed for it by the pounde as they say but too the end that the Galathians might knowe that he ment too open his hart vnto them and that for asmuch as he sawe them thrust out of the way into a wrong trade and was lothe that they shoulde perish therfore he had not only warned them in a woord or twaine but also coÌ„firmed his doctrine so as they might perceyue themselues to haue bin misledde before Lo in effect whereat Sainct Paule amed And by this text we ought all to take warning to confirme our selues the more according too the meanes and helpes whiche our Lorde giueth vs to come to him withall If God had but incled his minde vntoo vs in one woord yet had there bin no excuce for vs if we could not beleeue him to submit our selues with such obedience as becommeth vs. But when wee see that besides his giuing of the Lawe he hath also added an exposition of it and moreouer sent his Prophets too the ende that the doctrine should alwayes bee of the more authoritie the things be made cleere which else would haue bin darkesome and after his Prophetes sent his onely Sonne who hath brought vs the full perfection of all wisedome and finally his Apostles so that he thought it not ynough too giue the Lawe but also willed the Gospell too bee published and that the same shoulde continue to the end and stirreth fit men still to instruct vs sith 〈◊〉 I say that God doth so much for vs and that he hath such a care of our welfare quickening vs vp continually without ende or ceassing must we not needes be so much the more blameworthie if wee be negligent and all this stande vs in no stead Therefore let vs not looke at Sainct Paule here how the Galathians had little regarde of him but let vs consider that God had raysed him vp and ment too shewe how deere we be vnto him and how great store he setteth by our soules in that he would haue his doctrine so confirmed True it is that there are not past a sixe or seuen leaues in this Epistle and at the first it should not seeme to be so great a letter But if wee marke the substance and contents of it surely wee shall finde heere wherewith to confound the Diuell and all the wyles that he can bring with him so as Gods truth whiche is our saluation shall haue the vpper hand In somuch that if we had no more but this Epistle we might be sufficiently fenced and armed to fight against all the lies deceytes abuses which the Diuell can alledge to bleare our eyes with But we haue not this Epistle alone but we haue also so many other of Gods testimonies as are sufficient as yee would say to put out our eyes if we list not to looke vpon them And therwithall wee haue so many confirmations to help vs that although we were the stubbornest wildest creatures in the world yet might wee be drawen too some knowledge seing that God trieth so many wayes to winne vs to him To be short he maketh vs too come vnto him though wee would not come by our good will And if wee go backe wheras we should come forward must not the rebelliousnesse that is in vs bee tootoo intolerable So then whensoeuer and as oft as wee reade this text although it seeme not to touche vs but too haue bin spoken only to the Galathians yet let vs vnderstand that god casteth vs in the teeth that his labour should be lost as vnauaylable among vs except we were furthered coÌ„tinually by the doctrine more more confirmed Howbeit he had much leuer that we came with a cheerefull corage For he intendeth not to blame vs nor too go to law with vs coÌ„dicionally that we be so well aduized as to say Go too I see now that my God deserueth well that I should hie me to him if he did but becken too mee a farre off But he calleth mee wonderous familiarly and is noâ—â—â—â—tented with opening his mouth once for all and away but he hath also sent Moyses and all the â—â—â—phetes he hath sent teachers without number he hath sent his Apostles yea his owne only sonne which is his euerlasting wisedome woord Seing then that God is so friendly to me yea and aduaunceth me to excellent dignitie seing that by all meanes possible he sheweth mee his wisedome wherby he seeketh to win mee to himself coÌ„tinueth in the same without end or ceassing early and late should I lie stil as asleepe without any more vnderstaÌ„ding or feeling than if I were a blocke So much the more then doth it stand vs on hand to take a better tast of Gods woord to apply all our indeuer therevnto And seing there is nothing superfluous in it and that wee haue neede to bee prouoked to giue ourselues to it Let euery of vs be moued too apply our selues thereto not say that the repeating of one selfsame thing is needlesse but let vs vnderstaÌ„d that although men bring vs no noueltie yet must we coÌ„tinually beate vpoÌ„ the self-same lesson namely that in asmuch as God hath sent Moyses the Prophets Apostles ouermore vouchsafed to haue his doctrine put in writing all this was done for our instructioÌ„ and that wheÌ„ our Lord Iesus Christ was sent at the full time he vttered all that is requisite for our saluation and moreouer raysed vp men to bee the instruments of his spirit to shewe vs his will and too bring vs the tydings of saluation as he doth still at this day who are witnesses too vs of the things which otherwise should haue bin vnknowen too vs. For asmuch therefore as it is so let euery of vs agree therevnto and whither wee reade it euery man alone by himselfe or whither wee be taught it publikely let vs bee stablished in the woord which it hath pleased God too bestowe vppon vs. Thus yee see in effect what wee haue too beare in minde too the ende wee may haue so much the greater good will too giue our selues wholly too this holy woord and that it may be receyued with the greater reuerence according also as it is well woorthie too bee But now let vs fall downe before the Maiestie of our good God and father acknowledging him as our iudge except
he burie our faults through his infinite mercie and let vs pray him too take vs to mercie for our Lorde Iesus Christes sake and in the meane whyle too graunt vs the grace too walke in suche wyse as wee may â—â—â—de a true proofe that we 〈◊〉 his children and that his calling of vs hath not bin in vayne and also to cause the same grace too auayle in such wise in our hartes that wee may growe in it and bee strengthened more and more too serue and worship him all our lyfe long in true obedience to his holy woord And so let vs all say Almightie God heauenly father c. The. 42. Sermon which is the fifth vpon the sixth Chapter 12 As many as desire vvith outvvard apparance to please in the flesh constreyne you too bee circumcized onely to the ende they may not suffer persecution for the crosse of Christ 13 For euen they themselues vvhiche are circumcized keepe not the Lavve but vvoulde haue you circumcyzed that they mighte glorie in your fleshe IT is not for nought that God hath so often warned the Preachers of his woorde not too seeke the well liking and fauour of men but as it were too shet their eyes against all worldly respects to the end that they gaze not heere there nor be hindered to do their duetie rightly For wee see it is impossible for vs too discharge our selues aright vnlesse wee looke vp vntoo God and turne away our looke from men bycause wee shall bee easly corrupted when wee bee so ledde whereas nothing ought too bowe vs one way or other Howbeeit this constancie is cheefly requisite in suche as shoulde beare abrode Gods woorde namely that they bee not ledde nother by ambition nor by couetousnesse too speake in fauour of men or too please them and that they bee not abashed at any threatening or perill For experience sheweth that so soone as a man is afrayde of his â—inne or hath respect of 〈◊〉 owne profite he will bee chaunged in the turning of a hande True it is that such as couet mennes fauour after that fashion will not at the first dash shew themselues to be wicked enemies of the truth according as our Lord Iesus Christ also putteth a differeÌ„ce betwene the hyrelings and the woolues After he hath spoken of the good and faythfull sheepeherds which seeke the coÌ„mon welfare of the flocke he sayeth there are also rauening woolues or theeues whiche seeke nothing else but too put all too spoyle ruine and confuzion And these are they which fight openly against God laboring and indeuering to ouerthrow the pure doctrine of the Gospell Neuerthelesse there are also which rowe betweene twoo streames who do make a countenance to serue God And truly some men builde howbeit not for any zele for there is no soundnesse of hart in them Notwithstanding so long as it is not to their coste they set a good face vpon the matter so that the world is oftentimes deceyued by them and taketh them too bee the ministers of Iesus Christ but yet their seeking is but for wages they bee wholly giuen too their bellies For proofe whereof if yee do but threaten them by and by they be dismayed and they will turne the cat in the pan so that wheras yesterday they seemed too maynteyne Gods woord too day they bende crooked and a crosse And why For they see it is the way to please the world and to profite themselues And for the same cause doth Sainct Paule nowe warned the Galathians to marke well that such as had troubled them and thruste them out of the right way were men giuen too their owne profite and by that meanes had brought their doctrine in suspicion Heeretofore he hath already sufficiently discussed and shewed by reason that if wee put our whole trust in Iesus Christe the Ceremonies of the Lawe are henceforth superfluous for they serued but for a time too shewe that it is not for vs too mingle any merite of their owne or any fonde opinion of purchacing rightuousnesse before God if wee bee well settled vpon the grace of our Lorde Iesus Christe Sainct Paule then hath handled and layde foorth that matter as much as needed And now too the end that the simple sorte may bee the more moued he turneth his â—ale too the persones themselues saying Consider what is the 〈◊〉 that these men against whom I striue heere make such a minging of the Ceremonies of the law with our Lord Iesus Christ Is it zele that moueth theÌ„ therevnto or is it for that they be desirous to serue God No it is rather for that they bee lothe too put themselues in daunger of persecution Seyng then that feare causeth theÌ„ too misfashion Gods woorde yee neede not too make any long inquirie too knowe what maner of men they bee and whither they bee to be credited or no for yee see that their chaunging and transforming of themselues after that fashyon is bycause they would fayne shunne the battell Nowe then seing that they bee such traytours vnto God through their cowardlinesse deserue they too bee beleeued or to haue any reuerence yeelded to their sayings Thus yee see Sainct Paules meening But heere all Ministers of Gods woord are taught to haue such constancie and stedfastnesse as they may not passe whither the doctrine that they bring bee hated or beloued of the worlde but go on still in their race and not strike sayle at euery winde nor be shaken like wauering reedes that bowe too and fro but alwayes hold on in seruing of God what turnings and chaunges so euer happen and what troubles and disorders so euer befall To bee short wee must practize the thing that we haue seene before which is that if wee will please mennes fancies wee must giue ouer the seruis of the Sonne of God Marke that for one poynt And heerewithall also all the faythful may receyue a good and profitable lesson in this text that is too wit that they muste looke well vppon such as seeke their owne profit and aduauntage and are desirous to winne fauour with the worlde and woulde fayne be prayzed for a man shall neuer haue any holde of such folke They will not shewe themselues too bee such at the firste brunt as I sayd afore for there are that play the Popeholy hypocrites in somuch that it seemeth that but for them the woord of God woulde growe odious and so long as it is well lyked they cast out fire at their mouthes and yet in the meane whyle yee shall see them chaunge their minde from day too day If any perill happen and they see that they muste witnesse with our Lord Iesus Christ in good earnest then shew they their cowardlinesse and in the end turne quite away chauÌ„ge their coates as it is sayd in the Prouerbe But howsoeuer they fare let vs staâ—â— vpon our gard continually that wee may beleeue such as walke vprightly and start not out when they see the