should recouer their saluation according as we know that we be blessed of God for our Lord Iesus Christs sake And therefore Circumcision serued too humble the Iewes and too make them mislyke of themselues and to be ashamed when they sawe there was nothing but cursednesse in their nature That say I was the true and lawfull vse of circumcision Nowe what do they agaynst whom S. Paule speaketh They knowe that Circumcizion is no longer in vse that is to witte that Baptisme suffizeth euer since the comming of our Lorde Iesus Christ but bicause the Iewes called all them Apostates or backsliders which were not circumcized therefore these rascalles will needes hold still the signe without the truth or substance VVe see then that they were verie falsaries and wrested the doctrine cleane contrarie too Gods meening when he ordeyned that spirituall Sacrament bicause their desire was nothing else but to please the worlde As much is done at this day And they that labour to ouerthrowe Gods truth are much worse than Saint Paules aduersaries For they had yet some cloke of honestie mainteyne Circumcizion and the figures of the Law bicause they were al ordeyned and stablished by God But as for these hypocrites which crie out vpō vs nowadayes with full throte saying ye must keepe the olde custome without chaunging of any thing whereon are they grounded They cannot say that God is Author of any of their stuffe Men haue contriued them after their owne fancie or rather Satan hath blowne them into their eares so that at a word all that is termed Gods seruice in Poperie is nothing else but a confuzed maze all is but dreames of mens setting forth and the diuell is euer the cheefe Authour of them And yet these naughtipacks say that nothing must be taken from them And wherevnto haue they respect Truly they will alledge that men muste purchase Gods grace by them and that they stirre folke vp to greater deuotion Againe they giue the title of Sacrament too all the foolish deuices of their owne heades saying such a thing must bee kept for it is a Sacrament But when all is iustly reckened a man shall see that theyr intent is to please the worlde and to mainteyne themselues stil For they be inforced spite of their teeth to confesse that it maketh neyther here nor there as in respect of God and that he passeth not for their kinde of seruice but vtterly dislyketh it bicause he will be serued with obedience But what There will bee horrible confusion say they if men cut off all after that fashion and speake plainly of things See I pray you how they woulde faine disguise themselues and in suche wise corrupt and falsifie religion as there shoulde bee made a mingled confusion of all or else that there shoulde no more be taken away but the grossest and fondest things and in the meane while such Ceremonies be let alone as may be any whit sufferable It is certaine say I that all they whiche speake so desire nothing else but to haue fayre winde and weather to the worldwarde Seing it is so let vs take warning at the holy Ghostes hande to flee suche plagues And although we cannot triumph in this worlde although we be nothing set by although men rayle vpon vs with opē mouth yet let vs not ceasse too holde oure owne for Gods truth and let it suffice vs to be allowed of the heauenly iudge though all the world abhorre vs. Although then that we see all these things yet let vs be pacient and tarie till our Lorde Iesus Christ shewe himselfe to bee our warrant and therewithall giue 〈◊〉 victorie in the behalfe of his truth so that all his enemies may bee put to shame and haue they◠mouthes stopped vp Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him too touche vs with suche true repentance by his holy spirite that beeing vtterly cast downe in ourselues and quite cleane rid of all presumption we may be hartily sory for them and that moreouer it may please him so to increase the giftes of his holy spirite in vs as wee may no more be giuen to our flesh and the world to be hindred and hilde downe by them but that we may go forwarde to serue him and indeuer that his name may be glorified more and more and we beare suche a marke of his adoption as wee may bee so confirmed with it in our selues that other men may haue occasion to glorifie the name of this our good God for working so in vs. That it may please him to graunt this grace not only to vs but also to all people and nations of the earth c. The. 43. Sermon which is the sixth and last vpon the sixth and last Chapter 14 God forbid that euer I should glory in any thing sauing in the Crosse of our Lorde Iesus Christ vvhereby the vvorld is crvcified vnto mee and I vnto the vvorld 15 For in Iesus Christ neither Circumcision nor Vncircumcision auayleth any thyng but the nevv creature 16 And as many as vvalke according to this rule peace bee vpon them and mercy and vpon Israell that perteyneth to God 17 From hencefoorth let no man put mee to payne for I beare in my body the markes of the Lorde Iesu 18 Brethren the grace of our Lorde Iesus Christ bee vvith your spirite Amen WE haue seene heeretofore howe Sainct Paule condemned such as sought altogither to row betweene two streames thereby too please the worlde and in the meane while to eschue persecution And that made them to disguise the Gospell whereof wee see too many examples yet still at this day For suche as see that the pure doctrine and truth of God can not be brucked of the world but that the wicked sort doo rage agaynst it they I say would fayne finde some meane way that they might not bee hated nor incurre any displeasure And that it is so if nowe a dayes yee aske it of such as haue but some little vnderstanding ye shal scarse finde one of them among a hundred whiche will not graunte that there are many abuses in Poperie but yet they will say that all must not be cut off by the quicke but that it is inoughe if some of the ouergrosse and excessiue superstitions bee taken away and so they would fayne still nourishe a great sorte of infections And why For as I haue sayde they woulde fayne bee in credite and estimation and it is no matter at all with them to betray the purenesse of the Gospell so they may saue themselues from persecutiō yea and euen among vs a man shall finde inowe that woulde haue bothe And what moueth them but that they would aduance them selues and get some reputation Forasmuche then as wee see that the Diuell which raysed those broyles in the time of Sainct Paule continueth the same vnto this day we ought to be armed with this doctrine And the
folke theyr Apsie and that the Pope is come in aboue hym to bring in the state of perfection and yet notwithstāding it is sene how the Pope maketh a minglemangle or hotchpotch as men terme it of al things Then is the word Gospell villanously vnhalowed among the Papistes and these sticklers which would haue men to agree vnto many superstitions and too content themselues with a little of the Gospell and in the meane while let many abuses and errors continue still do likewise darken the pure doctrine of our Lord Iesus Christ That is the cause why S. Paule speaketh expresly of the truth of the Gospell to shew that we must go to it roundly and not by halues and that there must be no adding nor diminishing of the things which the sonne of God hath taught vs but that euery man must be cōtented to heare him speak and too let him haue his mouth open Let vs on our side open our eares and be heedfull to receiue whatsoeuer hee sayth and let no man presume to haue an ore in that boat to say this would be good or this or that should be done VVherefore let vs so reuerence the pure doctrine of the Gospell as none of vs presume too chaunge ought of it but all of vs yeeld to it without exception Thus much concerning the first reason that is set downe heere So to be short let vs keepe our selues true schollers vnto our Lorde Iesus Christ and if any man go about to make vs swarue neuer so little frō him or to gad after the doctrines inuentions of men let vs withstande them stoutly And why For Saint Paule had none other respect but that the Gospell might abide in his pure vncorrupted soundnesse VVherefore let vs followe him in the same nowadayes and we can neuer do amisse Marke that for one poynt Another is that we must also marke well that if an inconuenience should increase and spread abrode by our silence and forbearing wee must prouide for it aforehande For it were to late to shet the stable doore when the Steed is stolne Therefore when we see that such as labour too intangle Gods truth or too mingle their owne fancies with it doo drawe folke to them and begin too haue some traine and tayle following them then is it high time for vs too bee firie in fighting For if we beare it it is certaine that wee bee guiltie of the decay of the Church that shall come vpon it and whereas we thinke too shift it off God will not graunt vs that grace for as much as wee haue bin too colde and retchlesse Therfore when the mischeefe increaseth and that there breedeth any infection of it that is to say when one beginnes too marre another let vs bethinke vs too set our selues lustely agaynst it and not suffer the shrewd weedes too growe so farre as to choke the corne but let vs plucke them vp bytimes And this is too bee done not onely in the errours that marre the pure doctrine of the Gospell but also in all vices and corruptions of manners Truely if there bee any Heresies and wicked opinions which might set all things in a broyle it is all one as if a man should haue a stroke with a swoord or a dagger in his brest or in his throte For wherein is the lyfe and welfare of the Churche but in the purenesse of Gods woord If a man would come and put poyson in our meate whereof wee should take nurrishment should wee holde our peace at it No but wee should rather storme at it Now the self-same reason holdeth in the doctrine of the Gospell and wee muste haue our handes alwayes lift vp too maynteyne the pure doctrine and not suffer it in any wyse to be corrupted Also whē we see vices reygne wee must prouide for them and redresse them in due season For if wee beare with it and doo as most men doo whiche doo but laugh at it and prouide for it at leyzure wee shall afterward bee at our wittes end too see how God hath shet the gate and how Satan hath wonne the goale out of all krie And sure it is a iust reward of our rechlesnesse and coldnesse when wee bee not heedefull to cure the diseases as soone as wee see them infect and marre the bodie of the Churche after that sort Thus yee see what wee haue in effect too remember heere namely that wee must not bee so foolish and lightminded as too receyue the things that these Newters or dubblehanded men doo put vnto vs as who should say that if the great abuses bee amended it ought to suffyze vs. But let vs neuer leaue till the Gospell bee set agayne in his pure soundnesse and that wee haue it in the self same wyze which our Lord Iesus Christ deliuered it too vs without any mingling put thereto by men And secondly agayne thereafter as wee see the mischiefe preuayle let vs bryng these backe vnto God which are gone astray and labour too stoppe those that leade their neighbours after that fashion too destruction and seeke nothing but too turne all vpside downe let such men be repressed and let euery one that hath the zeale of God shewe himselfe their deadly enemie breaking asunder what soeuer may holde vs backe and whither there bee frendship or kinred betwixte vs ▪ or any other of the streyghtest bondes in the worlde lette vs burie euerywhit of it in forgetfulnesse when wee see the foules that were bought with the bloud of our Lord Iesus Christ so led to ruine and destruction or when wee see things that were well settled ouerthrowen and nothing else sought but confusion so as menne might not know any more what Iesus Christ is and that by little and little the Diuell getteth full scope and carieth vs away headlong as though the brydle were layd looce in our necke VVhen wee see the mischiefe tende too this poynt let euery of vs streyne himself too stop it and shewe that wee had leuer too haue deadly foode for the seruing of God than too haue all the friendship in the worlde for pleasing and pleasuring of mortall creatures VVherfore let vs not play the blind men or blinkardes when wee see God offended but let vs set so muche store by his truthe and glorie that all other things may be nothing too vs in comparison thereof Thus ye see in effect how we ought to put this doctrine in vre The residue shall be reserued till the afternoone Then let vs nowe fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them more and more and that therewithall for asmuch as hee will haue vs to come to him with true repētance it may please him to draw vs by his holy spirite and to beare with our infirmities till he haue quyte and cleane purged and rid vs of them and brought vs to the perfection wherevnto he calleth and incourageth vs. And
so let vs all say Almightie God our heauenly father c. The. 11. Sermon which is the fifth vpon the second Chapter 14 But vvhen I savve that they vvalked not rightly after the truth of the Gospell I sayde too Peter afore them all if thou beyng a Ievv liuest after the maner of the Gentiles and not as the Ievves vvhy compellest thou the Gentiles to play the Ievves 15 VVee bee Ievves by nature and not sinners of the Gentiles 16 And yet for asmuch as vvee knovve that a man is not iustified by the vvoorkes of the Lavve but by beleefe in Iesus Christ vve also haue beleeued in Iesus Christe that vvee might bee iustified by the fayth of Iesus Christ and not by the vvorkes of the Lavve for no flesh shall bee iustified by the vvorkes of the Lavve IT hath alwayes bin a cōmon saying that looke what Law a man layeth vpon others he ought too keepe the same himselfe For it is nother right nor reason that a man should go scotfree himself and lay the burthen vpon other folkes shoulders And for that cause doth our Lorde Iesus Christ vpbrayd the Scribes and Pharisies that they passed not to lay heauy burthens vpon the poore people in the meane while tooke leaue to do what they listed themselues And commonly it falleth out through hipocrisie that he which is rough extreme in all rigour towards his neybours would haue other men to forbeare him and to dispence with him But if wee will needes presse our neighbours to do their duetie the true naturall order requireth that euery of vs should first begin at himself Ye see then how it is a most manifest hipocrisie when a mā will not a whit beare with his neibours but chalēgeth their dutie to the vttermost in the meane while offendeth grosly himself will not suffer any correctiō Yea somtimes also it falleth out that we would play the good fellowes at other mens cost Euen so fell it out heere in S. Peter For his inforcing of the Gentyles to keepe the Ceremoniall lawe came not of the foresayde hypocrisie of taking leaue too doo what he listed and of desiring too go quite and cleere before God for his constreyning of other menne too such a poynt but of dubblenesse for that hee was too desirouse too pleasure his owne countrymen He had already taken leaue too liue after the maner of the Gentyles that is to say too giue ouer the vsing of the Ceremonies of the Lawe For as I haue earst touched S. Paule speaketh not heere of the vnbeleeuers nor of the despyzers of God but of those Gentyles that had bin conuerted too the knowledge of the Gospell and were desirous to serue God yea euen without the old Ceremonies Now S. Peter had fashioned himself to their common trade and yet notwithstanding he was a Iewe and therfore he did the Gentyles too much wrong to put a streyter brydle vpon them than he receyued to himself as I sayd afore He did it not in respect of himselfe but playde on both handes as they doo whiche would feyne keepe fauour with all parties and are loth too mislike any man So wee see there was rightfull reason to rebuke him and too shame him before all the Church Now remayneth that he acknowledged his faulte by which example wee muste learne mildenesse That is to say for asmuch as there is none of vs all but he may step awry as they that haue not such perfect wisedome but that we may fall euen into grosse faultes and although we perceyue it not yet now and then we happen to swarue through infirmitie at leastwyze let vs not ieere at it when we be reformed as many proude stubborne folke do who eyther spew out their poyson or else rancle inwardly in their hartes when they bee rebuked Let vs learne first of all by S. Peters example that there is none of vs all so farre foreward in holinesse wisedome and vertue which may not ouershoote himself And therfore let vs patiently heare what is tolde vs that wee may fare the better by it and let vs not bee ashamed too caste downe our heades when we see our selues iustly accuzed and condemned Thus yee see what we haue to remember vppon the first part of this Text. Truely we haue seene already this mornyng how S. Peter had this honorable title to be called a chiefe piller in Gods Churche and in the spirituall Temple that was too bee buylded He was honored he and his fellowes had receyued the holy Ghost and although he had stumbled once afore yet had Iesus Christe set him vp againe and wiped away the remembrance of that fall in saying to him feede my Sheepe haue a care of my Lambes And yet for all this he walketh not the right way but steppeth aside VVherefore it behoueth vs too bee so much the warer that noman deceyue vs as though wee had profited so well in Gods schoole that wee were no more in daunger of doyng amisse Let vs beware of suche ouerweening and keepe continuall watch that wee bee not misledde by the wyles and traynes of Satan yea let it bee a suspicious matter with vs too desire too please men seyng that S. Peter fell intoo that extremitie True it is that his meening was too the contrarie and that his intent was too imploy himself wholly too the glorifying of Gods name He had stoutly withstoode it when he was forbidden too preache any more in the name of Iesus Christ It was the voyce of an Angelicall stoutnesse when he answered God must be obeyed and not men For he sawe there the rulers of his countrie he sawe them assembled with their pompe and there was the statelinesse of Magistrates which had bin able too amaze a poore man of no credite as he and his fellow Iohn were But not withstanding his stout answering that he woulde obey God maugre all those that pretended too haue preheminence ouer him yet he was deceyued in this cace whereof mention is made heere Therefore whensoeuer men doo the thing that may thrust vs out of the way and wee haue some fayre cloke so as it shall seeme too vs that wee doo not amisse too please them Let vs bethinke vs of this example that is set vs down heere and which is tolde vs too make vs euery of vs looke aboute him what his calling will beare and what God commaundeth without casting of our eye aside too purchace fauour in the worlde Let vs shet our eyes agaynst all that is about vs and looke onely at this marke that wee must in all caces and all respectes fashion our selues too the will of God And when wee shall haue looked rightfoorth too Gods ordinances and asked counsell at his mouth and prayed him too guyde and gouerne vs by his holy spirite and finally well considered the boundes of our vocation so as wee attempt not any thing otherwise than becommeth vs then shall wee bee able too
for vs in the kingdome of heauen And that is the thing whervnto S. Paule leadeth vs. For first of all he exhorteth vs to a holy and well ruled lyfe and to be lowly as becommeth vs to giue our selues wholly to our Lord Iesus Christ And secondly he exhorteth vs to arme our selues with patience that we may ouercome all the assaultes and distresses that come vpon vs and walke in such wise in this world as we may alwayes go foreward to the heauēly heritage which we see not and which passeth all our vnderstanding not ceassing for all that to assure our selues of it sith we haue so good a promis of it made vnto vs. And further seing we haue the earnestpēnie and pledge of it giuen vnto vs in our Lord Iesus Christ let the same serue vs for a full assurance to shew vs that wee neede not runne at randon but haue a perfect fayth a firme and substantiall hope for asmuch as wee haue already in the persone of the Sonne of God a full performance of all things that we can wish But now 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 to touch vs in such wise with true repentance as the same may prouoke vs more and more to seeke forgiuenesse and mercie at Gods hand therewithall also to beseech him to gouerne vs so by his holy spirit as we may be incoraged more more to forsake all the lustes of our owne flesh and all that is of our old Adam till we be come to the perfection wherevnto he allureth vs from which we be so farre off as yet That it may please him to graunt this grace not only to vs but also to all people c. The. 15. Sermon which is the first vpon the third Chapter O Yee vnwize Galathians vvho hath bevvitched you that yee should not obey the truth vnto vvhom Iesus Christe hath heretofore bin pottrayed out before your eyes and crucified among you 2 I vvould knovv but this one thing of you receyued you the spirit by the vvorkes of the Lavve or by the preaching of fayth 3 Are yee so vnvvize that vvhen ye haue begon in the spirit yee vvill novv end in the flesh WEe see how God goeth about to win vs by gentlenesse and fayre meanes till our naughtinesse and stubbornnesse inforce him to deale roughly with vs bicause we suffer not our selues too be hādled so gētly by his hand For throughout the whole doctrine of the Gospell God doth as it were stretch out his armes to bring vs in vnto him and to receyue vs in his fatherly loue or rather as he likeneth himself by Moyses he is as a Hen that spreadeth out hir wings too gather hir yong chickēs vnder them Ye see then that God of his infinite goodnesse allureth vs to him but we be like wild beastes that will not suffer themselues to be guyded by him And therfore in respect of such our frowardnesse he had neede to vse roughnesse and to shewe vs our vnthankfulnesse too the end wee may learne to be ashamed of it And that is the cause why S. Paule hauing shewed that all our welfare lieth in Iesus Christ and that if wee will bee partakers of his rightuousnesse and of the benefites that he is willing too impart vntoo vs we must vtterly renounce ourselues and acknowledge that there is nothing but sinne and corruption in vs doth now sharply rebuke such as would mingle their owne deuotions with the grace that is offered them in our Lord Iesus Christ for they had bin instructed faithfully before If S. Paule had begonne in some place where men had neuer heard one woorde of the Gospell afore he would not haue vsed such roughnesse for he would haue pitied the blinde and ignorant wretches But for asmuche as the Galathians had bin taught faythfully by him and he had taken paynes to treine them too the Gospell accordingly and they therevppon had shrunk backe and suffered themselues too bee turmoyled with false opinions therfore is he so rough with them according also as he himselfe sheweth that the reason thereof was for that Iesus Christ had bin crucified among them and that they hauing seene the treasures of Gods infinite goodnesse layd foorth after that maner before them had none excuze to returne againe to their pelting trash in hope to bee iustified and too purchace saluation by the Ceremonies of the Lawe Thus ye see in effect that the thing which wee haue to gather vpon this text is that if wee desire too find a pleasant taste in Gods woord wee on our side muste be teachable and not stubborne For we must call too minde howe it is written in the eighttenth Psalme that God wil alwayes deale meeldly with such as be of a meeld spirite and that he will bee rough and sharp towardes such as vse stubbornnesse and cannot abide to submit themselues vnto him Al they then which haue a necke of brasse and cannot finde in their heartes too stoupe vnder the obedience of God shall finde themselues to be matched with too strong an aduersarie that they must needes be broozed and broken in peeces if they will not bow Furthermore let vs marke that when God correcteth our vyces wee muste not chafe and storme as many doo who do nothing else but gnash their teeth when they bee rebuked saying that they will not bee handled after such a fashion and that their nature requireth to be taught by gentlenesse yea verely but that their sturdinesse sheweth the clean contrarie For they that speake after that maner would very fayne bee flattered And although they ouershoote themselues into all euill yet will they not abide too haue their galled backes rubbed but rather that men should winke at them and conceale their naughtinesse But if their faultes bee layd afore them by and by they rancle agaynst the Gospell and whereas they shewed some good signe of zeale afore they vtter suche spitefulnesse afterwarde as a man may perceyue there was nothing but venim and bitternesse in their hart and it is a sure token that such folke neuer wist what it is too profite in Gods schoole at leastwize purely as S. Paule sayeth in another place Gods woord sayeth he is good not only to teach to the end we may know what is for our behoofe and bee able to discerne betwixt good and euill but also to rebuke and correct vs. For there are many negligent folke which haue neede to be pricked foreward with hard strokes of the spurre some had neede to be imbaced by reason of their ouerweening and othersome grow altogither past◠recouerie if they be not ouermaystred by strong hand Thus ye see how all of vs must suffer patiētly when our Lord vseth such roughnesse acknowledging the same to be greatly to our behoof Howbeit let euery of vs examine his life well and
than angelicall conformitie too all his commaundementes Howbeit although he holde vs in awe although he chaunge vs and fashion vs newe agayne althoughe he reyne vs backe to the obedience of his will yet is there no full perfection in vs. And why For he intendeth to holde vs still vnder the bridle of humilitie he wil haue vs to know our owne weaknesse and to grone for it before him and he will haue vs to passe iudgement and to know that wee be alwayes inâ—etted vnto him Forasmuche then as God doth not in this present life giue vs such perfection as were requisit to the ful performance of his whole law therfore we can neuer do throughly the things that he coÌ„maÌ„deth vs. And forasmuch as we be not able to performe theÌ„ therfore this iudgement is huÌ„dred down vpon our heads that he is cursed which fulfilleth not al the things It behoueth vs to marke well that saying for it is not sayd Cursed bee he that reiecteth the Lawe or which keepeth no poynt at all of it but Cursed be he that dischargeth not himselfe of it poynt by poynt and through stitche as I sayd afore And for that cause also S. Iames too the ende too beate downe mens pride sayth that he which fayleth in any one poynt is giltie of the whole VVee will think this to be very rough dealing at the first sight VVhat say we will God forget al the good that a man hath done for the committing of some one onely fault That would be counted crueltie among men Yea but S. Iames addeth a reason saying He that forbad to murther forbad also to coÌ„mit whordome and he that forbad to steale forbad al the residue too Then if I thinke my selfe to haue satisfied God in forbearing thefte and in the meane while am a whoremaster haue I not offended the maiestie of God And therfore wee must leaue all these peecings for if wee bring God some one peece let all the rest alone what a dealing wil that be â–ª VVe see that one man is giuen to one vice another to another and so euery man would bee priuiledged and dispenst with vnder colour that he had done this or that notwithstaÌ„ding that he missed in some other poynt But God hathe not separated his commaundements asunder He hath not sayde too one man thou shalte not steale and to another Thou shalte not commit aduoutry but he sayth to al men without exception Absteyne yee from whordome absteyne ye from theft absteyne yee from murther Therefore wee must examine our life not by any one commaundement alone but by all the whole law togither But now let vs see if we can find any man that is faultlesse Yee see then that wee must needes bee confounded so long as we stande to be iudged by the law For if Abraham who was the excellentest that euer could be picked out amoÌ„g men should be driuen to enter into account by that it is certayne that he shoulde not misse too bee damned Seeing it is so let vs beare well in minde that it is not for vs too dispute any more for when the Papistes speake of the righteousnesse of faythe they doo but dally and skoffe with God as if he were a lyttle babe Let vs keepe our selues from suche scornfulnesse and when God pronounceth this horrible sentence that all they bee cursed which fulfill not all that is written let vs conceiue such a terrour of it as we may quake before his maiestie yea and euery of vs become his owne iudge and willingly yeeld himselfe giltie and beeing so conuicted of our wretchednesse bewayle our vtter fayling in all things and therevpon imbrace the rightuousnesse that is offered vs in our Lord Iesus Christ taking all our contentment and rest there Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults praying him to make vs so to feele them as we may not only aske him forgiuenesse with true repentance but also pray him to hold vs vp all the tyme of our lyfe till he haue taken vs hence into his owne kingdome and in the meane while to reforme vs more and more by his holy spirit to the end we may haue sure record that we be of the number of his children by gouerning ourselues after that manner in feare and seeke nothing else but to giue ourselues wholly vnto him And so let vs all say Almighty God heauenly father c. The. 18. Sermon which is the fourth vpon the third Chapter 11. That no man is iustifyed by the lavve before God it is manifest for the rightuous shall liue by faith 12. And the lavve is not of saith but the man that doeth those things shall liue in them 13. Christ hath raunsomed vs froÌ„ the curse of the lawe in that he became accursed for vs for it is vvritteÌ„ cursed is he that hangeth on tree 14. That the blissednesse of Abraham myght come vppon the Gentils through Iesus Christ to the end that vve myght receyue the promis of the spirite by fayth WE haue seene that if men be not worse than mad they must needes for all that euer they haue seeke their saluation in our Lord Iesus Christ For if they sticke to the law they shall find nothing there but damnation as hathe bin shewed alreadye and that doth euery man fynde sufficiently by hys owne experience And certesse when as Sainct Paule goeth about in the Epistle to the Romanes to shew that men beguile themselues too grosly by trusting in their owne merites he fayth that the law can worke nothing but Gods wrath and vengeance For although wee bee already sufficiently condemned ere God open his mouth to gyue sentence againste vs yet notwithstanding our naughtinesse is yet deeper ingrauen by the law when he saith that if wee transgresse but some any one point we become enimies to God and his wrath must needes be kindled against vs. VVhat shall we gaine by disputing when the determinate sentence is pronounced by the heauenly iudge There is nother appeale nor pleading that will stande vs in sted So then let vs vnderstand that to haue the true knowledge of the Gospell we must hold vs wholly to our Lorde Iesus Christe that we put not our hope of saluation in any other thyng than in his only mercie and for the performance thereof let euery of vs haue an eye to his owne life For if men sift themselues thoroughly without hipocrisie or feyning surely all cause of pleading will soone be rid away The Papistes will not in any wise graunte that only fayth should make vs acceptable to God and that is bycause they neuer felt throughly what it is to come before Goddes iudgement seate but haue alwayes as it were played with the shadow of it And therefore no maruell though they pardon themselues in all things But the very way to bring vs to the truth and to the pure and right religion is for euery of vs to
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
suche as are so firie at the first dashe that reason can neither appease them nor stay them Therefore when men be so hot and fling themselues at al aduenture things must bee alledged agreeable to their nature to make them ashamed that they may bee drawen too the obedience of God S. Paule then ment heere to bring vs by little and little to the ouercomming of all our affections which are to farre out of square too the end that whensoeuer wee bee prouoked to hate any man or to be reuenged of him we may consider thus with our selues what will bee the end of it but that we shall one of vs consume another lyke dogges and cattes And when we haue considered that wee must proceede yet further which is that althoughe our hatred myght aduauÌ„tage vs neuer so much although we might alwayes haue the vpper hand of our enemyes and although wee could bring all our practizes and attempts to effect I say although wee might haue aduauntage by gyuing head to our passions yet were it but a prouoking of Gods wrath seing we could not yeelde so farre vnto him as to loue those that are vnworthie Sith the case standeth so let vs bee afraid submit ourselues with all humilitie And forasmuch as it is a hard thing let vs fight so much the more manfully tyll God haue gotten the maysterie and wee renounced our selues as I sayde forsaking all our owne nature too the ende that wee may keepe the sacred vnitie which he did set among vs when it pleased him that wee should bee one flesh Now herevpon Sainct Paule addeth that if wee mind to restreine the lustes of our fleshe from reigning in vs wee muste walke in the spirit Furthermore the battell is ryght harde so that wee doo not what wee would do but although God haue reformed vs and touched vs to the quick so as wee would fayne please him in all poynts yet notwithstanding wee shall not yet atteyne too perfection bycause our owne nature will alwayes leade vs vntoo euill But before wee go any further wee must marke that by the word Fleshe Sainct Paule meaneth all that is in man and 〈◊〉 what euer we bring with vs by our birth According also as our Lord Iesus Christ declareth sufficiently in the third of Iohn That which is borne of fleshe sayth he is flesh By the woorde Spirit he meaneth not the Soule of man but the grace whych God giueth vs when he bringeth vs backe to his obedience correcteth our vyces all that is contrarie to his word And the terming of men by the name of Flesh in the holy scripture is in way of contempte But yet in this texte it is a marke of vyce and corruption Sometymes when the Scripture speaketh of flesh it saythe verie well what else are men but fleshe that is too say but rottennesse Ageine all fleshe is grasse And ageine what are the Aegyptians They bee fleshe and not spirit Yee see then that vnder this woord fleshe men are taught their owne frayltie and doone to vnderstand that they be but earth and dust wormes and woormes meate And this serues first of all to humble them But when fleshe is matched ageynst Spirite then are not men taken in their first state as they were created of God but it serueth too shewe that they bee corrupted and full of infection and wickednesse so as there is no taste at all in them to discerne aright but they are vtterly peruerted in all their lustes Yee see then that whereas our Lord Iesus Christ sayth wee bee fleshe euen from our birth his meaning is that wee bee blind wretches which haue no wit at all too come vntoo God and that although he haue put an vnderstandyng in vs to discerne good euill yet notwithstaÌ„ding wee bee growen brutish and cannot come to him and al the reason that we haue serueth but to make vs vnexcusable and finally that we couet nothing but vtter euil that loke how many affections wee haue so many are the enemyes that fighte ageynst all ryghtuousnesse Lo how the holie Ghost blazeth our armes wheras most men bragge of their owne free wyll and of their vertues it is sayd that there is nothing in vs but starke corruption that the same is as an enmitie against God and separateth vs from his rightuousnesse True it is that our Soule or mind is oftentimes called by the name of Spirit for the woord Spirite or Ghoste betokeneth an inuisible substance which cannot be seen nor felt as can a body The Angells are Spirites and so are the Diuells also Howbeit these are corrupted spirites and alienated from God so as there is nothing but vtter wickednesse iâ—â—â—em So then our soules also are Spirites but yet they bee spirits infected with sin which thing happened too them when wee were chaunged and abaced and Gods image defaced in vs by the fall of Adam Now then there had need to be some renewment therof and that renewment is called spirit which is when God reformeth vs and maketh vs new creatures by his holy spirit The first poynt wherof is that we be inlightened so as we conceiue the things that were hidden from vs by nature for faith is the speciall gift of God bycause it is impossible for man to conceiue the things that are for his soule health vnlesse God haue wrought in him Yee see then that fayth is a gift of the spirit as wee shall see hereafter in due time and place insomuch that as wee haue not one good motion to come vnto God and to frame ourselues to his will except he gouerne vs so also forasmuch as he hath adopted vs he giueth vs his holy spirit which is the true marke that sheweth vs to bee Gods children Too bee short looke whatsoeuer God putteth intoo his chosen and faithfull ones too correct theyr wicked and sinfull nature the same is comprehended vnder the word Spirit Now S. Paule sayth that wee must walke after the spirit and then wee shall not fulfill the lustes of our fleshe Hereby he giueth warning too such as delight too much in their owne vyces and take leaue to do naughtily vnder pretence that they be not able too withstand it Heere he wakeneth them vp and telleth them that they be without excuse and that although they bee giuen vntoo naughtinesse yet they ought too seeke the remedie of it And what is that Truely wee shall not finde it in ourselues but God will supply in that behalfe by giuing vs grace to fight in such wyse against all our lustes and wicked affections as his holy spirite shall reigne in vs and get the vpper hande of them God will not deceiue vs in making vs such promise and therefore let vs hye vs to him as diseased folke to a Phisition To bee short S. Paule hath an eye to the excuse that men would bring and are wont too bring in this cace O say they wee bee fleshly and charitie
sort as there remayneth some sound reason and vnderstanding in vs. Ye see then that in the opinion of the Papists man is then sensuall when he behaueth not himself according too reason but yeeldeth to much eyther to whoredome or to drunkennesse or to gluttonie or to such other like things But S. Paule mustereth Ambition or vaynglorie heere in the same it â—nke with them For whereof coÌ„meth it that men beare such spite one to another and heaue one at another to surmount eche other and to be counted wizer or wittier than other men Is it not for that euery man coueteth to be a iolly fellow to the worldward And is that fault lesse to be condeÌ„ned than whoredome or drunkennesse VVhen a poore wretch that desireth but to eate drinke hath well filled his belly he goes his way as he was wont he desireth to be nother King nor great Lorde he passeth away his time Another that is giuen to play goes to sport him with vnthriftes like himselfe and is not tempted with ambition or desire of honour Those then which seeme most honorable make moste of their paynted sheath are moste fleshly sayeth S. Paule according also as we haue seene in the first Epistle too the Corinthians where he blamed them as fleshly bycause they were at variance one against another about the doctrine and were so fond curious to be seene and had in estimatioÌ„ of men in respect whereof also he mencioneth sectes heresies If a man trouble Gods Churche by false doctrine whither it be in despite of some men or to purchace himself reputation renowme after the opinion of the Papists it is not to be said that it is fleshly dealing it is to be sayd that it was but too suttle dealing Yea but S. Paule sayeth that heresie vayne glorie and strife or spiting are workes of the flesh Now then we see the thing that wee treated of this morning to wit that vnder the woord Flesh is comprehended all that is a mannes owne and that we must be chaunged and fashioned new againe or else we shall be giueÌ„ to all naughtinesse It is true as I haue touched already that although God suffer the Paynims and Infidelles to runne vpon the brydle and haue not begotten them againe by his holy spirit yet they may after a sort bee counted vertuous and a man shall find some honestie in their liues at leastwise all of them shall not bee whoremongers drunkardes or theeues How then doth S. Paule call them fleshly Bycause mans hart as sayeth the Prophete Ieremie is a deepe gulfe of iniquitie whereof there is nother banke nor bottom to be found and that doth the Prophet well bewray in saying what a gulfe is the hart of man and who is able to sound it None but God sayeth he For we see how men flatter themselues and are so festred in their naughtinesse and so hardened in their sinnes that â—â—ey heape mischiefe vpon mischiefe and sinne vpon sinne and beare themselues in hand that their vyces are vertues but yet their lyfe shall haue some fayre shew and glosse vppon it But yet doth it not therefore followe that suche as haue not bin taught are iustified For when as Sainct Paule in the first too the Romanes sayeth that all the worlde is condemned of wickednesse and vnthankfulnesse in asmuch as God had so shewed himselfe to all men without exception as suffizeth too take away all excuce from them he addeth that bycause they honored not God as they ought to haue done when they knewe him therefore he did cast them vp into a lewde minde and giue them ouer too shamefull and outrageous lustes and therevpon he reherceth horrible things Among whiche he setteth downe whoredome murther and other wickednesse and vncleannesse such as ought not to be once named among men After them he setteth downe enuie lewde dealing in buying and selling guylefulnesse periurie hatred stryfe and debate Go too now all this geere was not knowen among the vnbeleeuers and yet notwithstanding Sainct Paule sayeth that all of them from the greatest too the least were thankelesse towardes God and had defrauded him of his due honour and therefore were all traytors for they had plucked from him the thing that was his owne and therefore he payde them their deserued wages namely bycause the seede of all sinne is too bee found in mannes nature All men then are fraught with as many vyces as can bee deuized but yet dothe God holde them shorte so as he suffereth not men too giue ouer themselues to all naughtinesse And for proofe thereof many Infidelles whiche haue not naturall reason to gouerne themselues withal are notwithstaÌ„ding chaste shamefast they spoyle not othermeÌ„ of their goods they be sober honest and to be short they haue many vertues after the opinioÌ„ of the world And why then are they condemned as whorehunters theeues and drunkardes It is bycause they haue not those vertues in obedience vntoo God nother is there any soundnesse in their harte but they bee restrayned with feare of shame or hilde in the way by some other meanes vnknowen too vs. But yet doothe God by that meanes spare mankinde too the ende that â—â—â—gs should not go too hauocke nor menne become altogither brutâ— it â—eastes God then dooth so rule the vnbeleeuers as that their vertues howsoeuer the worlde go ceasse not to be sinfull still And therefore vpon euery light occasioÌ„ they giue themselues too all naughtinesse whensoeuer God giueth them the brydle If it bee sayd that the faythfull also do ouershoote themselues I graunt it but yet hath God promised to strengthen them so as they shall holde out too the end Againe there is great diuersitie betweene Gods children that are gouerned by his spirit and the faythlesse that are still fleshely For the intent and drifte of Gods children is to dedicate themselues wholly vnto him that they may be made pure through his grace but the other sorte walke at rouers and when they doo any good they scarsly haue the skill too know why they do it They may well haue the woord vertue in their mouthes but yet for al that their goyng is not to godward but they keepe still a looâ—e from him This in effect is the thing that we haue to gather vpon this streyne Nowe on the otherside S. Paule sayeth that the frutes of the spirit are ioye peace meekenesse gentlenesse patientnesse and such other like As if he should say that coÌ„sidering our great frowardnesse and that there is nothing in vs but corruption and naughtinesse we haue ynough wherewith to keepe our selues occupied so as we shall not neede to be idle all our lyfe long if wee do nothing else but fight agaynst our owne vices we shall finde ynough there to buzie our selues with bothe day and night Againe on the otherside sith we be commaunded to be meelde and gentle to liue sober and chaste in all respects to keepe our selues from
wind about the simple but do the same to other folk which wee would haue done to our selues Thus yee see howe S. Paule meeneth that fayth is a frute of the spirite Nowe he addeth Meekenesse and gentlenesse bicause that without them it were impossible that there should bee any vnitie or concorde among vs. For if euery man should bee terrible and voyde of gentlenesse it were muche better for vs that wee were wylde beastes Therefore wee must shewe a willingnesse to communicate with those to whome God hath linked vs. Too bee shorte Loue is maynteyned by thys meeknesse goodnesse and gentlenesse whereof S. Paule speaketh heere And now immediatly he addeth Temperance or stayednesse which is not onely an absteyning from other mens goods but also a sober behauiour and a keeping of our selues from all loocenesse excesse and outrage To bee shorte S. Paule hath set downe these vertues whiche he rehearseth for Christians as if he shoulde say that if we be gouerned by the spirite of our Lord Iesus Christ it may 〈…〉 by our life for as muche as wee shall be so hilde in awe that 〈◊〉 shall not runne at rouers as these looce lyuers doo but we shall be charitable and kindharted one to another so as there shall be no wrangling no guyle nor no extortion in vs but euery of vs shall content him selfe with his owne indeuer to serue one anothers turne But yet notwithstanding wee see that all good commeth of Gods spirite Neuerthelesse wee see also that our Lord Iesus Christ is the fountayne out of whiche wee must draw And that if wee be his and belong vnto him as mēbers of his body he will shew in all our whole life that his receiuing of vs and his auowing of vs to be his children is not in vayne Heerevpon S. Paule concludeth that agaynst such vertues or agaynst the men that are indued with them the law hath no power nor force at al. And therfore he sayth in the first to Timothie that the Lawe is not giuen to the righteous but to the vnrighteous and to such as rush out into offences and misdealings Then if the deceyuers that troubled the Churche at that time had knowen well what is the ende of the Law and the Gospell they would not haue presumed to bring the faythfull in bondage after that fashion And therefore S. Paule scorning theyr hypocrisie which was matched with shamelesnesse sheweth that they pretended great zeale of the Lawe and yet bewrayed all maner of wickednesse and contempt of God in their lyfe lyke as now a dayes the Hypocrites in the Popedome crie out lowde agaynst vs that wee ouerthrowe all good workes and intende to bring in a licentiousnesse of all euill and to thrust out all desire of seruing God And why so Bicause wee vncace men out of all their fonde presumption and selfe estimation and shewe them that there is none other meanes to trust in God than by resting vpon his meere goodnesse in the name of our Lorde Iesus Christ VVee say flatly that all that euer is termed by the name of merite or deserte is starke abhomination before God For so muche as they beare them selues in hande that they bee their owne Sauiours Yee see then that all loftinesse of man is pulled downe by our doctrine But yet dooth not that importe that euery man should take leaue to doo lewdly and haue no more care of seruing God nor of standing in awe of him But contrariwise wee say that Iesus Christ is giuen vnto vs not one 〈…〉 obteyne forgiuenesse of our sinnes at 〈◊〉 hand by his meanes but also to the end that beeing regenerated by his holy spirit we should walke in newnesse of lyfe And nowe in sooth what maner of men are they that maynteine the desert of good works so stoutly VVe see there is nothing but all kinde of cursed filthinesse in their whole life For if a man would seeke for scoffers that are altogither vnholie and neuer haue so muche as any one feeling that euer they shall come to account but are vtterly doted by Satan surely those are euen they Agayne when as they magnifie good workes what are the things that they would haue men to giue them selues vnto To babble much to go to mattins and euensong to trot from altar too altar too worship puppets too decke them trim too buy store of pardons too gad on pilgrimage and too bee short too mocke God too his face as though all the seruice of God were but a play of young children True it is that they dare not say but it is a good and commendable thing to bee discrete chast sober and so foorth but yet they can easily forbeare all those things so a man keepe their superstitions Too bee shorte all Gods commaundements are thrust vnder foote and as it were troden vpon and to their seeming it is no deuotion nor holinesse excepte a man doo all their gay gewgawes and things of nothing Thus yee see howe the contention that S. Paule had in his tyme indureth still at this day And for that cause he sayth that if his aduersaries agaynst whom he disputeth will maynteyne Gods Lawe they muste consider well to whom it speaketh and they must begin at them selues and that if they intende to make good schollers they must teach them sobernesse meeknesse chastitie patience such other things and moreouer to renounce all their owne wicked lusts These saith S. Paul are the true exercises wherin it behoueth vs to imploy all our indeuer And in the meane while let vs not shutte the gate agaynst Gods children in bereeuing them of the priuiledge that God hath giuen them For when he gouerneth them by his holy spirite he will not haue them subiect any more too the yoke of the Lawe Nowe therevpon S. Paule addeth that all they whiche are in Iesus Christ haue crucified their flesh with the lusts therof Here he sheweth that he 〈…〉 to haue a fleshly libertie and suche a one as the despisers of God 〈…〉 that he requireth chiefly that suche as talke of christian libertie should shewe in deede that they haue crucified all their lusts and concupiscences to the intent thereby to proue them selues the true members of our Lord Iesus Christ And this is needefull for vs to the ende wee may holde vs to the lawfull order and marke which God pointeth vs too when we would knowe what true libertie is Nowe a dayes there are many Christians from the teeth outwarde as farre as comes too the eating of fleshe vppon frydays and in Lenton they can welinough mocke at the pelting toyes of papistrie they can welinough say that if any restraynt bee made of one thing or other vnder payne of deadly sinne it is but an abuse and mockerie and they say truthe so they buyld vpon a good and sure foundation But what they that are so great talkers know no whit of our Lorde Iesus Christes office and power they knowe not why he came
the maner of the holy Scripture is to terme the giftes of the holy Ghost the spirit of truth the spirit of the feare of God the spirite of wisedome such other like bycause the fulnesse of all goodnesse is in him Yee see then that the summe of that whiche S. Paule teacheth heere is that we must not onely loue vertue and like well of such as walke in all perfection and in whom wee can find no blame but ouermore wee must be gentle in bearing with the faultes of suche as are not yet so well confirmed in the feare of God as were requisite too the ende we may bring them backe agayne into the right way that are turned aside or thrust out of it For if there should be no meeldnesse nor gentlenesse in vs as soone as a man had committed any faulte wee shoulde as it were plundge him in despayre and this is seene too much for that cause therefore Sainct Paule telleth vs that the meekenesse or meeldnesse of Gods children must trie it selfe by releeuing such as are fallen through weakenesse yea and that in such sort as it may be knowen that their saluation is procured Nowe I haue tolde you that there are two extremities or two vyces wherof wee muste beware The one is that we winke when any of our freendes haue offended God in so muche that euen when he hath giuen some cause of stumbling wee let it slippe bycause wee be loth too purchace his displeasure by rebuking him And now adayes yee see that the common way of maynteyning freendship in the world as too giue leaue and licence of all misdoyng through Diuelishe dissimulation For no man can abide too haue his galled backe rubbed nother doo any menne take warnings in good woorth sauing they whom God hath touched and to whom he hath giuen the spirite of obedience too yeelde themselues teachable Therefore suche maner of men as these will say with Dauid that they had leuer too bee 〈…〉 and with all sharpnesse than too haue the oyntments of the flatter 〈◊〉 â—â—ich serue but too rocke men asleepe in their vyces Neuerthelesse ye shall coÌ„monly see that all meÌ„ couet to be borne withall and to haue no woord spoken to them what soeuer they do nor to haue their heads troubled with their vices and misdoings Euery maÌ„ verifieth this in so much that God is forgotteÌ„ as the Prophet Esay sayeth there is no defender any where that maynteyneth the truth for there is as great confuzion and disorder as may be and yet men do let all slip True it is that if wrong be done to any man he will not sticke to say that such licentiousnesse ought too be redressed but he sayeth not so for any zele he hath to maynteyne the honour of God it is but onely for his owne peculiar aduauntage and for the regard that he hath to himselfe Thus yee see that God hath not any proctors or Aduocates to pleade his cace but euery man is for himselfe Therefore when wee see any man doo amisse let vs learne that it is no loue nor charitie too cloke his euill doings so as wee should dissemble them and make no countenance at all of them but that if wee haue a care of him that is so fallen wee muste turne him away If a man bee in the myre wee will reache him our hande too helpe him out and if wee passe by him and will not seeme too see him shall he not say it is too shamefull an vnkindnesse Euen so is it when wee suffer a man too fall a sleepe in his sinnes for by that meanes he is sunke downe too the bottome of perdition Then is it too greate a trayterousnesse if wee doo wittingly suffer a man too vndoo himselfe vtterly and therewithall wee shewe also that there is no zele of God in vs. For if he bee our father ought it not at leastwyze too greeue vs and make vs sorie when wee see wrong and iniurie offered vntoo him So then if the soules whiche our Lorde Iesus Christ hath bought so deerly bee precious vntoo vs or if wee set so much by Gods honour as it deserueth it is certayne that wee will not so beare with mens faultes but that we will indeuer too amend them Marke that for one poynt But there is also a contrarie vyce namely ouer greate rigorousnesse For this is a propertie of the Hypocrites that if they spie a mote in their neighbours eye they crie out alarum vppon him and they must needes follow him with hew crie whereas in the meane while a great beame in their 〈…〉 as our Lorde Iesus speaketh of them For 〈◊〉 therefore as there are many that wyden their consciences to swallow vp a whole Oxe in their owne caces and in the meane season can streyne at a gnat when it toucheth other men therefore we must beware that wee bee not to rough and sharpe in rebuking of our brother Besydes this there are also that haue an vnaduised zeale so as they bee too sowre and bitter and they are of opinion that they discharge not themselues except they proclayme mens faults alowde as it were by the sounde of a trumpet And howe many warnings are made nowadayes with an vpright carefulnesse If a man see any of his neighbours fall to naughtinesse he ought if he can haue accesse and enterance to him too tell him his fault but wee will none of that For as I sayde euerie man vnderpryeth other and lyes in wayt for him like a spie too see if he can finde any thing amisse in him and then vseth he sternnesse to the vttermost True it is that such as are handled ouerroughly after that fashion cannot complaine of it For whereof commeth the naughtinesse that is too riâ—e nowadayes among men that no man is warned secretly to the ende he might be brought backe vnto God but that the vices which were done in couert are blazed abrode yea euen to the diffaming of the partie It is for that euery of vs shetteth the gate bycause our eares are too itching and we cannot abide too bee tolde the truth but will needes keepe the possession of all naughtinesse as though God were deposed from his authoritie and had no prerogatiue of iudgement ouer vs. Forasmuch then as euery man woulde exempt himself from correction therfore all are worthie to be handled hardly after that fashion and too bee delt with like enemies and not like brethren For there can be no brotherhod among vs vnlesse correction take place so as euery man be subiect to it yea euen willingly And bycause we will not in any wise be rebuked therefore we deserue well to be handled with such excessiue rygour For this cause Saint Paul setteth downe the meane which is that we must haue a care one of another so that if any man stumble he may bee helped vp againe And howe By good warnings For that is the remedie which God hath stablished for vs by
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
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
such renowme and authoritie as the things that proceeded from them should haue bin throughly receyued For their calling was lawfull it was well knowne that they did not thrust in themselues of their owne heades but that the sonne of God had chosen and appoynted them by his owne mouth yea and made them as it were new creatures being sillie soules and ignorant folke they were so chaunged as it appeared well that their doctrine came altogither of heauenly myracle For they had not learned ought but in Gods schole and he had in one instant of time so indued them with his grace and power that they became as instruments of the holy Ghost Yet notwithstanding the Diuell missed not too abuse their name and tytle too bring store of troubles and stumbling blockes into the Church ▪ For such as went in their companie made their brags when they came in far countrys that they had bin familiarly conuersant with them and yet for all that some of them were ful of vainglorie pride sought nothing but their own aduancement Othersome were selfwilled and could away with nothing but that which they had seene in the Citie of Ierusalem and in the land of Iewrie and they would haue had the whole world subiect to their Iure and therwithal would haue turned al things vpside down as they say Others were led yet with a more wicked minde so as they sought nothing else but to ouerthrow all that S. Paul had builded And all these as I sayd afore boasted that they had not learned any thing of him but that they had bin taught their doctrine by the Apostles themselues Thus yee see howe Sathan hath alwayes defaced Gods glorie euen vnder the shadow of the gracious giftes which hee had bestowed vpon his creatures And in good sooth we see how that vnder the names of the Apostles and of the virgin Marie the Idolatrie is the same at this day in the Popedom which it was among the Painims vnder the names of their fals gods for ther is nothing changed but only the names of thē As for the superstitiō it is as filthie and detestable in the Popedome as euer it was among the Heathen Heere therefore wee bee warned to bee wise to the intent that if the Diuell abuse Gods name wee may bee able to resist him and to discerne what authoritie men ought to haue and therewithall not to be ouerhastie of beleefe nor ouer easie to be moued and shaken with euerie winde For if wee haue not the constancie to walke in the doctrine that hath bin deliuered to vs when wee bee once fully resolued that it is Gods pure truth it will happen to vs as it did too the people of Galatia Yee see then that the thing which wee haue too beare in minde is in effect that when God hath giuen vs the grace too vnderstande his woorde wee must alwayes go forwarde in it and not be shaken lyke Reedes nor caryed too and fro nor led vp and downe like little babes but wee must haue the witte and discretion to sticke to the thing which wee knowe too bee offered vs of God Marke that for one poynt But by the way forasmuch as wee cannot haue such power in our selues let vs pray with all lowlinesse and earnestnesse vnto God too reforme vs by his holy spirit and too giue vs such stedfastnesse as wee may neuer swarue aside and that when we see all things turned vpside downe in this worlde yet notwithstanding this foundation may abide sure namely that forsomuch as God which cannot lie hath spoken to vs and shewed vs his will we may safely stande thervpon without turning any way from it Howbeit forsomuch as the Diuell hath many cunning knacks too thrust vs out of the way yea and that as I haue earst sayd he will not sticke to abuse Gods name to winde himselfe in and to get some accesse to vs it behoueth vs to vnderstand that our reuerencing of men must be in such wise as God may in the mean season continue vnimpeached and that our Lord may haue the whole maystrie ouer vs to himselfe as hee that is the teacher of the Church and that our fayth depend not neither vpon mens knowledge nor vpon any reputation that we haue of their wisdome power or holinesse but that our Lord Iesus may alwayes haue the preeminence for vs to rest and settle our selues vpon For if our fayth be not grounded vpon Gods pure truth which is vnvariable certeinly it will be but a loasing This is the thing that wee haue too gather of the example that is sette downe heere concerning the Galathians But by the way a man might thinke it straunge why Sainct Paule shoulde deale so roughly with them as wee shall see hereafter considering that the case stoode not vppon the open denying of God and the renouncing of the Gospell nor vpon the blaspheming of our Lord Iesus Christ or the setting forth of any notorious idolatrie but vpon the ceremonies of the Lawe For they against whom sainct Paule striueth in this Epistle mainteined none other thing but that the ceremonies of Moyses lawe were to be kept and that men were bounde to them vnder peyne of deadly sinne Now at the first blushe it myght be sayd that their cace was fauourable in that behalfe For the cace stoode not wyth them as it doth with the Pope who during his tyrannie hath forged many lawes and commanded this and that bringing poore soules into bondage but their saying was that inasmuche as the lawe was not of men but of God therfore it was to bee kept Heereby it should seeme that S. Paule had no cause to be so moued agaynst that opinion although it were not altogether sound and good Ageyne there is yet an other reason namely that wee muste not make so muche a doe about outward things as whether one day is to bee obserued more than an other or whether Swines flesh be not to be eaten as wel as mutton For whether a man obserue any ceremonies or whether he obserue none as for example If he forbeare the eating of Swines flesh or do any other like thing is his so doing an vtter forsaking of christianitie No Yet notwithstanding that is all the quarell that S. Paule hath yea and thervpon he crieth out that the Galathians are backsliders that they haue forsakē our Lord Iesus Chryst and that they are become renegates Some man wold say he vseth ouermuche vehemencie but herein wee be still warned that the diuell will now and then finde small trifles to draw vs from the Gospell ere we be aware and therfore it behoueth vs to be so muche the better aduised for of our selues we shal not be so but must in verie deede bee fayne to be gouerned by God And not without cause also is the spirit of wysedome fathered vpon him to the intent wee should seeke it in him Therfore let vs resort thyther and if any man goe about to
but holdeth hymselfe wholly too Gods callyng Marke that for one poynt And herewithall wee haue too note that Sainct Paule boasted not hym selfe at all aduentures as manye harebraynes doo For they coulde fynd in theyr hearts to preache with ful mouth that God hath sente them when as notwithstandyng they bee but fantasticall fellowes and Satans very Champion seruing to ouerthrowe all But by the way S. Paule in protesting his calling mente also to shewe by whome he was called as wee haue seene here before And it was sufficiently knowen that he had bene conuerted by miracle to the Gospel that he had bin taught vpon the suddaine that God had by his meanes wrought after a straunge and vnaccustomed fashiō and not only that it had bin openly reueled vnto two or three men in the Citie of Antioche that S. Paule was appoynted too be the Apostle of the Gentiles but also that he had good warrant of it in all places where he came bycause God vttered his power most manifestly in him So then when as S. Paule told them that he was an Apostle he presupposed that it was already sufficiently iustified that God was the author of that office of his and that the thing which he pretended was not a false surmize after the maner of men whome we see too much subiect too vaunting of themselues Therfore we must put a difference betweene S. Paule and all such as falsly boaste and brag themselues too bee sent of God as the Pope dothe who too beguile the wretched world and to maintayne himselfe in his hellish tyrannie which he hath vsurped sayeth and ouersayeth that he is the vicar of Iesus Christe and the successour of his Apostles And all the cankerwormes of his Clergie who name themselues Prelates togither with all the horned beastes and all the rable of Maskers in the Popedome will needes chalenge that honorable title and if a man list too beleeue them vpon their single worde they bee all of them descended of the Apostles But yet for all that it behoueth vs to consider what likenesse and agreablenesse they haue too the Apostles and also it standeth them on hand too shewe by certaine and infallible record that their calling is approued of God In these dayes the Pope and all his are too opēly proued too haue falsified and corrupted the doctrine of the Gospell and that the thing which they terme the seruis of God is nothing but starke abhomination and moreouer that there is nothing among them but outrageous lies and falsehodes yea and inchauntments of Satan All this is knowen well inough But beholde their shield wherwith they cast the mist that couereth al their filthinesse is that there hath bin a continuall succession euer since the tyme of the Apostles and that they represent thē and are the Church and therfore that whatsoeuer they put foorth must bee taken for good VVell gooto if they which do nowadayes take that title vpon them will be herd they must looke whither they haue any resemblance of the Apostles and whither they execute the duetie of good and faithful shepeherds But seing they be cleane contrary to the order which our Lord Iesus Christ hath set in his Church what shall men say to them Yea say they but we haue a continuall succession from the Apostles That would be shewed firste of all They will alledge some recordes howbeit very triflyng ones Yet notwithstanding it may be sayd on the cōtrary part that there were as good successors in the Church of Galatia as euer there was in Rome and not only in some one Churche but in many as well of Ephesus of Colossus and of Philippos as of other places And where is all this succession now If any man thinke himself to haue any priuiledge and name himself S. Paules successour it were meete he should go preach the Gospell and therwithall shew good euidence why he should be rereyued Therfore let vs marke well at a worde that when there are men to preach the Gospel and when there are Shepeherds and Ouerseers it is not ment that they should diminish the authoritie of God or preiudice aught that belongeth to him that is to wit that he alonly should not be honored that our fayth should not rest vpō his word but that by the meanes of men we should alwayes be hild vnder his obeysance Marke that for a speciall poynt And aboue all things our Lord reserueth that right to himselfe namely that men should not thrust themselues in through their own presumption but that they should be raised vp sent by him Now therfore as I haue erst sayd there ought to be cause why too the end we may discerne and not beleeue at all aduenture nor at randon For Satans champions can boast and crake ynough and too much and stand in their owne conceyt to the vttermost to the intent to wind themselues in by their presumptuousnesse But it behooueth vs to trie what is in them that we may be sure of Gods calling And how doth S. Paule speake of it heere Not on the behalfe of men sayth he nor by men VVhen S. Paule sayeth that he is an Apostle not on the behalfe of men it is a generall poynt which ought too extend to all the ministers of Gods woord and too all Shepeherds of the Churche For as I haue sayd heretofore wheras it pleased God that there should bee Prophetes in old tyme and that afterward there shoulde bee shepeherdes too teach his people he bereft not himself of his soueraintie but rather it was too shewe that men must not gouerne heere after their owne lust and in the meane whyle bee but as Cyphers in Algorisme themselues sauing onely for maynteyning still the title but that vvee should all of vs giue eare vnto him so as the men whom he setteth in office should bee as instrumentes or vessels of his holy spirite Now then wee see whereat S. Paule amed when he sayd that he was not sent on the behalfe of men for therby he sheweth that he was authorized of God and that he was his seruant The second poynt where he sayeth that he was not sent by men belongeth peculiarly too the Apostles For although that wee bee called of God and that he allow of vs yet are wee neuerthelesse called of men and if that maner of calling were not agreeable too Gods will S. Paule would not haue vsed it Wee knowe how Sainct Paule proceeded in that cace namely how that in euery place where he came he ordeyned Ministers and Shepeherdes by election and no doubte but that doyng of his was lawfull Then let vs marke well that Sainct Paule dothe not vndiscretely heere condemne such as were called by mens meanes but onely treateth of the thing that was peculiar too the charge of an Apostle For that was the difference betweene the Apostles and such as had charge of particular Churches according whervnto the same state remayneth at this day and shall remayne
Lorde Iesus Christe is expresly set downe in this place Now let vs fal downe before the Maiestie of our good God with acknowledgment of our faultes praying him to voutchsafe to make vs too feele them that he may draw vs too repentance the better and that we may alwayes hope that if we be once renewed by him we shall throughly perceyue that it is he which ruleth vs by his holy spirit so as hauing that record imprinted in our hartes wee may boast without hipocrisie that we be not tied to this world although we bee in it and that wee dwell in it but as pilgrims and straungers bycause we haue a better dwelling place in heauen where our heritage is throughly assured vnto vs by fayth although wee possesse it not presently That it may please him to graunt this grace not only to vs but also to all people and nacions of the earth c. The. 2 Sermon vpon the first Chapter 3. Grace bee vnto you and peace from God the father and from our Lord Iesus Christe 4. VVho gaue himselfe for our sinnes to deliuer vs from this euill vvorlde according too the vvill of God our father 5. To vvhom be glorie for euermore Amen THere is no man but he desireth his owne welfare and wee bee inclyned thereto by nature Neuerthelesse wee be very farre ouerseene in that behalf know not which is the fountaine from whence all welfare springeth and muche lesse what is the true cause of our happinesse namely that God loueth vs that we be sure that he holdeth vs for his children For without that al the prosperitie of the worlde is nothing nay rather it shall alwayes turne to our harme bicause that vntill such time as God receyue vs into his fauour we be all of vs accursed and the goods that we receyue at his hand shall cost vs right deerely for they belong not too vs till wee bee of the felowship of his children Therfore wee must aboue all things seeke to be in the fauour of our God and too bee well assured in our selues that he admitteth vs too be of his household and Churche And that is the cause why that after the Prophete hath rebuked mens worldly desires in that one would haue abundance of wyne another abundance of corne and euery man hath an eye to his owne ease it is sayd in the Psalme that nothing is better nor more too bee desired than that God shoulde shewe vs the light of his countenance that is too say than that wee might take holde of his fauour not doubting but he will acknowledge vs for his children as I tolde you afore And that also is the cause why in the hundred and sixth Psalme the Prophete craueth aboue all thinges that God should bee mindefull of him with the fauour that he beareth towardes his people Hee knew well ynough that he wanted many things and yet he ouerpassed all the rest bycause his heart caried and haled him the other way namely too desire too bee comprehended in the number of Gods chozen and therefore hee sayeth purposely according to the Loue whiche thou bearest towards thy people True it is that God giueth oftentimes some signe of his loue too all men in generall but yet is all Adams ofspring cutte off from him till wee bee greffed in agayne by Iesus Christ Therfore there is one kinde of loue whiche God beareth towardes all men for that he hath created them after his owne image in which respect he maketh the Sunne too shyne vppon all men nurrishing them and hauing a care of their life But all this is nothing in respect of the speciall goodnesse whiche he keepeth in store for his chozen and for those that are of his flocke howbeit not for any woorthinesse which hee findeth in them but for bycause it pleaseth him too accept them for his owne And so yee see why S. Paule in all his Epistles bringeth vs backe too the grace of God and too the loue which he beareth towardes the faythfull saying Grace and peace bee vntoo you Vnder the woorde Peace as I haue sayd heretofore he comprehendeth all prosperitie as if he should beseech God too prouide vs of all things which he knoweth too bee expedient for vs too poure out his Riches vppon vs and too shewe himselfe so bountifull towardes vs as we may haue cause too magnifie his goodnesse Yet notwithstanding for asmuche as all the goods of the worlde cannot but turne too our harme vntill wee be in Gods fauour therefore Sainct Paule keepeth this order of setting downe continually Gods grace or free fauour before the benefites which he bestoweth vppon vs. Although then that wee must desire God to make vs feele his goodnesse in all things which he knoweth to be meete for vs yet must wee not forget the principall poynt that is too wit that he should take vs into his Church and assure vs in our hartes that he beareth vs good will VVhen we once see that light let it suffyze vs as it is sayd in the Psalme and let the same content vs. But yet for all that although God giue vs leaue too wishe whatsoeuer is good for vs yet muste wee brydle our selues in suche wise that if he liste too smyte vs with many miseries we neuerthelesse muste make such account of his fauour as too content our selues with that alone though all the rest be taken quite and cleane from vs. I haue told you already that although wee liued at our ease in all pleasures and delights yet should we bee vnhappie vntill such time as we be fully assured in our consciences that God loueth vs and that we be in his fauour Yee see then that wee ought not too haue a minde too any worldly goodes except Gods loue go before them But on the contrarie part if God loue vs and yet in the meane whyle list too trie our patience by suffering vs too linger in this worlde and by putting vs vnder many afflictions wee muste still make suche account of his fauour as to beare all things patiently not withstanding that they seeme to be vtterly against vs. And it standeth vs so much the more on hand too beare this lesson in mind bycause wee see men wander away after their own lustes For most men are become so brutish that they desire nothing but to haue the things that nature teacheth them too like of They haue no regard at all of God One desires to eate another to drinke and the third to haue apparell and these are desires that houer in the ayre But the poynt whereat we ought to begin is too know that God is the founder of all our welfare and that all the commodities which we haue in this world and all the aydes which wee haue too help vs with are benefits proceeding from his hand Then if wee cannot apply our desires vnto God it is too vntoward yea and too beastly a thing and yet for all that the
too finde fauour at his hande by the forgiuenesse of our sinnes and there withal sent vs the Gospell to put vs in possession of the same benefite his so doing is to the ende that he onely may appeare to be righteous and be glorified therefore so as we should yeeld him all prayse and acknowledge our selues beholden to him for all things Neuerthelesse the glorifying of God consisteth not onely in our confessing with our mouth that he is the authour of our saluation and that the same commeth of him alonely and of his mere goodnesse and free grace but also in becomming newe men through his holy spirite so as his image shineth forth in vs and we indeuer to giue ouer our selues wholy to his seruice It is sayde that God hath not called vs to filthinesse and vncleannesse but that his meaning is too make vs holy to himselfe Nowe then seeing the cace standeth so it is not for nought that Saint Paule addeth heere that Iesus Christ hath deliuered liuered vs from this wicked world by offering himselfe for vs and that he hath wyped out the remembrance of our sinnes before God his father to the ende we should not lie any longer plunged in our owne filth and vnclennesse but be as it were separated from the world ▪ to the intent to become the heritage of God and to dispose our whole life to such obedience as it may be seene that like as hee hath adopted vs to be his children so we also haue loued and honored him as our father And out of all doubt when as it is sayde that we must be taken out of this wicked world it is a benefit which we ought to be abashed at For vnder the word World is comprehended all that belongeth to man in his owne nature The worlde of it selfe hath in it neither vice nor corruption but al the euilnesse of it commeth of the sinne that dwelleth in vs. So then whereas it is said that the worlde is wicked according also as S. Iohn in his canonicall Epistle sayth that all the world is saped and plunged in naughtinesse that wickednesse is neither in the Sunne nor in the Moone nor in the earth nor in the water nor in any of all the things that are conteined in them but in that we be so peruerted that we haue infected all things heere bilowe with our vnclennesse and that as long as men continue in themselues and in their owne nature they bee but filthinesse so as they must of necessitie displease God For surely there can be none agreement betweene righteousnesse and vnrighteousnesse But in vs there is nothing to be found but vnrighteousnesse Therefore we must either be withdrawne from our selues or else we shall neuer be able to come nie vnto God VVhat shall then become of all the blinde wretches which beare themselues in hand that they be able to worke wonders with their free will theyr vertues their wisdome and I wote not what else According as we see that men do always like well of themselues although they be conuicted to haue nothing but filthinesse in them that they be so lothsome as it is pitie to see it and they themselues ought to be ashamed of it yet they will still chalenge somwhat to themselues alwayes deceyue thēselues with their owne fond imaginations And yet notwithstanding when men haue well tried themselues all that they can find in them shal be condemned vnder the terme of naughtinesse or wickednesse insomuch that it is shewed therby that there is nothing but corruption in vs and that if wee presume too preace vnto God as we be of our selues hee must needes driue vs a great way of Therefore marke this for a grounde that heere all pride is beaten downe too the intent that men may learne too leaue their boasting in any thing saue in the free goodnesse of God and bee so abashed in considering their owne shame that they may condemne themselues with their owne mouth and not tarie til God giue sentence against them but become their owne iudges This is it in effect which we haue to marke And now we see how it behoueth vs to walke warely and carefully that we may be assured that the death and passion of our Lord Iesus Christ belongeth to vs. For if we will needes giue bridle too our Iustes it is certaine that our Lorde Iesus Christ will disclayme vs. True it is that our Saluation resteth alwayes vpon the onely goodnesse of God and that we must not intermeddle our owne workes when we intende too haue the certaintie of fayth but rather renounce our selues Neuerthelesse howsoeuer the cace standeth our Lorde Iesus Christ is not come to giue vs occasion too abuse the grace that he hath purchased vs for that were a mocking of him to his face If we shoulde go wallow againe in our owne filthinesse after that hee hath washed vs in his bloud were it not a wilfull defyling of the thing that is most holy ye a and which maketh all the whole world holy Now forasmuch as we are all of vs corrupted and the whole world is subiect to cursing and all of vs are condemned there is not any thing to sanctifie vs againe but onely the bloud of our Lord Iesus Christ And how great and intollerable a trecherie were it if we as much as in vs lieth should fall to beraying of our selues again in our own filthines Thē let vs marke wel that to inioy the frute of the death passion of our Lord Iesus Christ we must not take libertie to do euil nor to liue after our owne appetites and lustes but we must alwayes come to the separation wherof S. Paule speketh here which is to be withdrawne from this wicked world not to breake asunder the things that are knit togither with so holy a band nor to disanull the order of God The faythfull therefore must giue themselues to all purenesse of life and consider that the redeeming of them by our Lord Iesus Christ and by the sacrifice of his death and passion is vppon condition that they should forsake themselues according also as we heerehow our Lord Iesus Christ telleth vs that those which wil be his disciples must abace thēselues folow him What haue we thē to do and what ought to be our trauel all the time of our life VVe must do our indeuer to withdraw our selues from the defilementes of this world that we may cleaue vnto our God in purenesse of life True it is that this thing is not perfected in vs vntill wee bee quite withdrawne from the world but yet that is the marke that we must ame at and whervnto it behoueth vs to draw more more Then like as the faythfull resort continually to Gods mercie grounding themselues therevpon and are not otherwise righteous than by the forgiuenesse of their sinnes so also behoueth it them to kepe on to the end which S. Paule setteth down to vs
here which is to be separated from the world And those two things are well worthie to bee marked Some fantastical persons haue imagined such a perfection that whē we be once regenerated in our Lord Iesus Christ we haue no more need of the forgiuenesse of our sinnes Insomuch that they say we keepe the worlde still to their Apsie when wee preach that we cannot become righteous but by fayth nor come in Gods fauor but by his forgiuing of our sins and by his couering of thē through his owne goodnesse But that is a diuelish pride and yet among Papists there is no more praise than that giuen vnto Gods goodnesse So then let vs abhorre such harebraynes and all their blasphemies when they go about to be witch vs so farre as too make vs beleeue that we haue no more neede too be pitied of God nor to haue our sinnes forgiuen vs. But let vs trust vnto it that it standeth vs on hād to sigh and grone al our life long and that there is none other hope to assure vs of our saluation but first to yeeld our selues giltie and then to be out of all doubt that the bloud of our Lorde Iesus Christ doth continually wash vs pure and cleane Mark that for one poynt And therwithall let our indeuor alwayes be to bee separated from this wicked worlde And how Euen by praying vntoo God too touche vs first with his holy spirite and afterwarde too increase his giftes in vs and too mortifie the lustes of the fleshe And sithe wee feele such a battell so as we be fayne too inforce our selues or else that wee do but lympe and halt in going vntoo God insomuch that we make many a false steppe and oftentymes happen to trippe and stumble let vs mourne continually seeing wee fayle at all assayes Thus ye see howe wee may bee deliuered from this wicked worlde Namely not by beeing set vtterly free from sinne like as also when S. Paule saith that God hath deliuered vs from oure sinnes to the intent we should liue perfectly and vndefiled before him it is not for that there can be found any such purenesse in any man so long as he is in this worlde for all our thoughts do continually rebell agaynst God yea and euen the righteoussest men of all shall euermore finde themselues behinde hande and perceyue that they do still dragge their legges after them But yet howsoeuer the worlde go wee perceyue on the other syde that our Lorde Iesus Christ hath alreadie ridded vs by fayth out of the bondage of the Diuell and will maintaine vs agaynst all assaults If we fall to examination and euery man trie what is in himselfe we shall finde that when on the one side there is any good desire in vs so as wee seeke to honour God on the other side our owne nature leadeth vs the contrarie way so as we would fayne keepe aloofe from him insomuch that the faythfull must needes feele both those two motions in them selues namely that when on the one side as Saint Peter cheereth vs the holy Ghost counselleth vs too giue our selues to all holinesse of life on the other side we feele our selues to be plucked backe by many wicked affections so as we cannot come neare vnto God as we faine woulde do And that is the cause why Saint Paule in the vij Chapter too the Romaynes sigheth and confesseth that he is vnhappie bicause he cannot do the good that he is desirous to do nor vtterly eschew the euill that he hateth abhorreth Thus ye see that the thing which wee haue to marke concerning the deliuerance that is mencioned heere is that our Lord Iesus Christ hath not so regenerated vs alreadie by his holy spirite as to set vs in full freedome to walke as we would wish and to runne so swiftly and with so cheerfull a courage as were requisite But his deliuering of vs is to make vs holde on our way still towardes our marke that is to say to make vs yeelde our selues wholy in obedience vnto God and to withdraw our selues from our corruptions and too forsake them more and more vntill the tyme of full perfection be come which is when our Lord God shall haue throughly repayred his Image in vs. Now by the way although the Galathians were partly slipt away and had giuen eare to the buzibodies that had disguized the Gospel and made such a mingle mangle of it that Iesus Christ was as good as ouerwhelmed and buried yet notwithstanding S. Paule matcheth them still with the faythfull for whom the sacrifize was offered according also as he placeth them in the Church of God He speaketh not to the Renegates that had forsaken Iesus Christ True it is that he will anon shew them their fault but yet for all that he mindeth not to exclude them vtterly from the hope of saluation For ther were no cause for him to write to them if it were not to draw them backe againe and to winne them and to bring them againe into the good way Forasmuch then as S. Paule laboureth to bring backe the Galathians into the way of saluation as need was therefore he admitteth them still to the inestimable benefit that is purchased for vs by the sonne of God and reckeneth them still as separated from the worlde knitting them to the felowship of those whome God accepteth and auoweth for his children And that is bicause there was yet some seede of the Gospell in them and although they were snarled in some errours yet they had not vtterly forsaken God nor gone quite away from the Gospell For that consideration therefore Saint Paule holdeth them backe and reckeneth them still in the number of the faythfull And so although we bee not worthie of it yet will God recken vs as of his householde for his woordes sake which is preached among vs. No doubt but it shall bee to our sorer damnation if God call vs and wee answere him not But if wee haue any good desire too come vntoo him and yet haue still many vyces and infirmities in vs he accepteth vs as his owne for his woordes sake And wee bee called his Church not for that we be worthie of that tytle but bicause that as the Citie of Ierusalem was called the holy Citie in respect of the promises namely that the Gospell should come from thence and that the Redeemer of the worlde shoulde be manifested there so by like reason we be called the faythfull and the children of God and are mustered in the aray of his Church when the Gospell is preached among vs and men consent therevnto although it be not with such reuerence and perfectnesse as were meete Neuerthelesse how soeuer the cace stande Saint Paules vsing of such mildene 〈◊〉 towardes the Galathians is not to foad them in their vyces nor too sooth them vp with fonde flatterie after the maner of many men whom we see desirous to bee flattered after that sort but we shall
lette vs bee sure that as soone as any by matter is added too the pure doctrine of our lord Iesus Christe it is playne falsehod For he will not onely hee hilde as principall but he muste continue alone without any companion and all those that teach must first become his scholers so as he that speaketh in the Church set not downe any thing of his own or which hath bin coyned in the warehouses of men but shew himselfe to be the true disciple of our Lorde Iesus Christ and teach vs all by the authoritie of him Marke that for one poynt And for a seconde it behoueth vs to knowe what is conteyned in the Gospell For if the woorde Gospell shoulde trotte vp and downe in euerie mans mouth and yet in the meane while men make vs beleue that Chalke is Cheese as they say what a thing were that VVhat shoulde wee bee the better for giuing so honourable report too the Gospell as to say it is Gods pure truth wherevntoo all creatures ought to submit themselues It standeth vs on hande too knowe what is the substance of it so as wee may bee sure that the sonne of God is come downe hither to guide vs vntoo God his father too the ende wee may vnderstande after what manner hee will bee worshipped at our handes and furthermore bee made priuie too Gods will that wee may frame our whole life thereafter and not inuent a seruice after our owne lust and lyking but yeelde him that obedience which he requireth and alloweth aboue all things Againe wee must learne too knowe howe miserable our state is if wee intend to seeke our saluation in our selues For there is nothing in vs but ignorance infirmitie weakenesse yea and stubbornesse and wicked lustes and to be short we bee hilde in Satans bandes so as he draweth vs like sillie beastes euen as Asses and Oxen that are solde and if we intende to be set free from so horrible bondage and tyrannie we must go too none but God assuring our selues that hee is the fountaine of all welfare Furthermore forasmuch as wee cannot come vntoo God but we must first come to our Lorde Iesus Christ who is come downe vnto vs so as wee must seeke all that we haue neede of in his fulnesse and repose our whole trust there and not haue any other preparation righteousnesse holinesse or perfection than him but be vtterly emptied in our selues and yet notwithstanding not ceasse too trust that hee will leade vs too God his father ▪ VVe must also vnderstande by what meanes we bee iustifyed that is to wit by the sacrifice of his death and passion Besides this when we come to pray vnt God let vs resort vnto him as our Aduocate that he may beare worde for vs. Ye see then that the thing which we ought too knowe concerning the Gospell is that there is but one onely lawe whereby to rule our lyues that we must haue but one certaine beleefe so as wee knowe the God whom we should serue and worship that we behold him in the person of our Lorde Iesus Christ who is his verie Image that we must haue none other thing to rest vpon than Iesus Christ and that all our thoughts must be directed thither assuring our selues that in him the father hath put all things requisit for our faluation and that he also doth by the power of his holy spirit guide and gouerne vs in such wise that being vnder his protection we be sure that the Diuell and all his champions can do nothing against vs when we bee so preserued by his power This is the contempt of the Gospell which it behoueth vs to know or else the things that are spoken here wil do vs no good at al. Furthermore S. Paule to shew that he doth not without cause preferre himself before those that went about to disguise the doctrine of the Gospel by thrusting in some minglings and additions vseth two arguments The one is that he had behaued himselfe faithfully with a pure and right meening mind in teaching the Galathians and all other mē The other is that he had not set forth any thing of his own head but had receiued his matters by heauenly reuelation frō our Lord Iesus Christ Now it behoueth vs to mark wel these two arguments to the end we may perceyue that S. Paule hath not without cause declared heretofore that this doctrine of his ought too bee of good credit that it was not lawful for any liuing creatur to striue against it Hervpon wee may gather a generall rule how wee ought to be sure of our faith For the Angels shal not come down to speak to vs after a visible maner but we must be taught by the mouthes of men And yet for all that as I haue sayd already we must holde this for an infallible cōclusion that we haue the doctrine whervpon our fayth is grounded and setled from God and from our Lorde Iesus Christ And how shal we perceiue that By the two reasons that are set downe here VVherof the one is that such as teach vs haue a desire and zeale to bring vs vnto god and arme not thēselues with the title name of men no nor hauè any thing at all of man but folow the trace which God hath cōmaunded all his to kepe that is to wit that they win the world vnto the obedience of him Let that serue for one point Secōdly besides their good zeale they must also haue a certeintie of doctrine so as hee that speaketh may not take any thing vpon him nor passe his bounds but from hand to hand deliuer the thing that is cōmanded him in such wise as Iesus Christ may always be heard suffered to speak and al mouthes else be stopped sauing only in way of hearkning that his doctrine may bee knowne vnto vs. Now as touching the first wher S. Paul protesteth his good mind he saith that he doth not coūcel or persuade according to mē but according to God ▪ And hereby he meneth that he went not to worke with a worldly affectiō but had labored to apply himself simply vnto God seing he had bin called by him also that he had takē Iesus Christ for his master so as he laide not forth any thing but him nor toke any backfence of mē as those do which would allure simple ignorāt folk vnto thē who hunt for credit here there saying ▪ ho such a man saith so But it is only God that is to be hearkned vnto For though al mē with one accord would turne vs aside from him surely he alone ought to outwey ten C. M. worldes if there were so many Then seing the cace standeth so let vs mark well the doctrine that is conteined here where S. Paule setteth down his owne affection which serueth to giue vs a generall rule according wherevnto he addeth immediatly that he had not labored to please mē For so sone as folk speake after
too call him too preache the Gospell he did immediately fall in trayne and wâ—yted not at all for the aduice of man for it was ynough for him that God had sente him and that he was auowed by such a Mayster VVherevppon he did not in any wise spare himself nor stand scannyng of the matter but resolued himself fully to go foreward on his way and to hold out in such wyse as wee haue seene which is a sure record that God gouerned him by his holy spirite This is the thing which wee haue too beare in minde And therwithall we must also marke well how he sayeth that God had prepared him from his mothers wombe and in the end called him too publish his Gospell Here S. Paule sheweth that his calling after that maner was not for any forewardnesse or woorthinesse that was in his owne persone but bycause he had bin chozen of God euen before he was borne That is the cause why he purposely vseth this saying that from his moothers wombe he had bin as it were separated and dedicated vnto God How then could he bring any thing of his own power For what could he do when he was yet vnborne God therefore must needes bee the woorker in that behalfe Again he addeth that God called him True it is that he speaketh this coÌ„cerning his office but yet notwithstanding hee magnifieth Gods goodnesse in generall to shewe that too him onely we be beholden for all that wee haue not onely in respect of this flightfull lyfe but specially for the euerlasting saluation of our soules This cannot be layd out too the full at this time and therefore wee will leaue a peece of it till the next time Howbeit for a conclusion let vs marke how S. Paule sheweth vs as it were in a mirrour that our yeelding of our selues in obedience vnto God happeneth not through any mans putting foorth of himself but through Gods reaching out of his hand from aboue and through his drawyng of vs too himselfe euen at such time as wee could not seeke him No doubte but men will alwayes imagine somewhat too commend themselues withall Neuerthelater all is but illusion and the Diuell vseth that tricke to make vs too darken Gods grace too the intent wee might be bereft of it For it is good reason that God should leaue men in such plight as they bee when they will take vpon them that whiche belongeth vntoo him and not condemne themselues as they bee woorthie Therefore let vs marke well that all the goodnesse which wee perceyue in this world proceedeth of Gods meere grace and that there is not any thing that can bee graunted too our selues And that wee may the better perceiue this free goodnesse let vs vnderstand that wee must lay downe all worthinesse of our owne desertes and haue an eye first too Gods free election and afterward too his callyng VVherefore then are wee inlightened with the knowledge of the Gospell Is it for that wee haue deserued aught No but bicause God hath chozen vs before wee were borne yea and euen before the making of the world as it is sayd in another place Yee see then at what poynt wee must begin too the end wee bee not puffed vp with vayne pride whiche woulde make vs breake our neckes in the end but rather bethinke vs too walke in lowlinesse remembering how it is sayd in another place VVho is it that sholeth thee out or that maketh thee more excellent than others It is God sayth he who hath done it of his owne meere goodnesse VVhen S. Paule confesseth there that it is God which hath separated or sholed vs out it is to cut off all allegations of men beyng well assured that no man can say he is better than his fellowes saue onely bicause God hath chozen vs yea euen before we were borne And this choyze of God is secrete vntill he shewe by effect that he calleth vs too him And how doth he that By his Gospell and therein there is a double grace The one is when the doctrine is preached too vs. For we see the miserable state of the world how a number of sillie soules and a number of blinde wretches wander there in darknesse without succour or ayde when in the meane whyle our God offereth vs foode yea and putteth it intoo our mouthes and is not that a singular grace But yet further God muste bee fayne too call vs inwardely and too touch vs in such wise by his holy spirite as his doctrine may rightly haue authoritie with vs wee acknowledge that it comes of him and he seale the same in our hartes by his holy Ghost accordyng as he speaketh of it as well in the second too the Corinthians as also in the first to the Ephesians To be short according as it is sayd by the Prophete Esay that it behoueth vs too bee taught of God Let vs vnderstand that we must be throughly assured in our hartes by the holy Ghost that the doctrine whiche wee hold commeth not of men but is the infallible truthe of God and wee cannot but haue so sure record of it that if wee be not to leude and vnthankfull wee may perceyue by eye sight that it is the very same wherevnto we ought to sticke euen to the end and also which will bryng vs into the kingdome of heauen when wee shall haue finished our course in this mortall life But now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs perceyue them more and more to the end that beyng humbled to mislike of our selues and to renounce all our own wicked affections desires we may offer our selues to our Lord Iesus Christ and yeeld him the honour that he requireth at our hands not only for fashion sake but also in such wise that as he hath his mouth open too shewe vs the way of Saluation so wee also may haue our eares attentiue to submit our selues quietly vnto him â–ª and our hartes open so as there may be nother hardnesse nor sturdinesse in them but that wee may abide his yoke beyng readie too receyue the same and too dedicate our whole life too the obeying of him and too the framing of our selues vnto his holy will that when Gods name is so glorified in vs others may also be drawen therevnto and all of vs be gathered into his flocke to the end wee may woorship him with one common accord and our Lord Iesus Christ haue the due honour and seruis that belongeth vnto him And for the performance hereof it may please him to rayse vp true and faithfull ministers of his woord c. The. 6. Sermon vpon the first Chapter 15 But vvhen it pleazed God who choze me from my mothers vvomb and called mee by his grace 16 To reuele his Sonne by mee to the ende I shoulde preach him among the Gentiles I did not therevpon take counsell of flesh and
openeth vs the gate of Heauen too shewe vs that he holdeth vs all for his children and that he is our father and when our Lord Iesus Christ is so knit vnto vs that by his meanes wee bee already made sure of the endlesse lyfe Can we say that we haue any thing of our owne when God maketh vs parttakers of suche a treasure Yee see then that the thing which wee haue too gather vppon this streyne is that God hath so reserued too himselfe the dispozing of mans lyfe that it is his peculiar office to guyde our steppes and he knoweth wherevntoo he hath ordeyned vs. And therefore it becommeth vs too magnifie his mercie in that he hath vouchsafed too inlighten vs by beleeuing his Gospell too the intent wee might knowe him too bee our father and rest vppon him and pray vnto him with full trust Let vs assure our selues that the hauing of this commeth not of our owne freewill but of his touching of vs too the quicke by his holy spirite For our Lord Iesus Christe who hath all wisedome in him cannot bee knowen of vs except he bee reueled according as he himselfe auoucheth that noman commeth vnto him except the father drawe him Beholde Iesus Christ was conuersant in the worlde at that time he preached the Gospell and published it with open mouth and yet notwithstanding he sayeth that noman shall come vnto him that is too say noman shall frame himselfe too his obedience except the father haue wrought in his hart by the power of his holy spirit Now that Iesus Christ is separated from vs as in respect of distance of place and as in respect of humane nature so as wee see him not heere beneath too haue any visible knowledge of him how shall wee come vntoo him if wee bee not drawen by the grace that is spoken of heere And if fayth bee a speciall gifte of God and wee cannot come too our Lorde Iesus Christe except we bee led vnto him by the hande of God his father howe can they that should drawe others doo it of their owne abilitie Needes then muste God vtter yet a second woorking And that is the cause why Sainct Paule setteth downe bothe twayne of them that is too wit firste that he had bin inlightened himself and secondly that he had bin ordeyned and stablished as a Mayster and teacher too drawe othermen to the good way of Saluation wherein God had set him VVherefore let vs assure our selues that God graunteth a singular grace too such as haue charge too preache the Gospell when he voutchsafeth too apply them therevnto And that is not onely too the end that wee which are in that state and office should walke in the feare of God and not chalendge aught too our selues but also too the intent that euery man should in that behalf haue a record of the loue that God beareth too his Churche If men should thrust in theÌ„selues on their owne heads it might be sayd that wee were taught at all aduenture But when as we know that nomaÌ„ is of sufficient abilitie too open his mouth to speake of Iesus Christ as he ought too be spoken of but that it is Gods doyng to send forth those of whom it behoueth vs to be taught thereby wee perceyue the care that he hath of vs finde much better that he is our father and hath not forgotten vs. And moreouer this serueth to ingraue the truth of the Gospell in our hartes to the end wee may know how it is not a doctrine that proceedeth of men but as of Gods sendyng And that although he be serued by his creatures yet notwithstaÌ„ding he maketh them as instruments of his spirit and it is he himself that gouerneth them Yee see in effect how we may make our profite of this doctrine But yet doo wee vnderstand Gods grace the better in that it is sayd that he hath chozen vs and kept vs too himself euen from our moothers wombe And yet is this no let but that he hath also moreouer reserued vs from before the creation of the worlde according as Sainct Paule speaketh in other textes howbeeit it is ynough that in this place he excludeth all that euer commeth of men VVhen a childe commeth out of his moothers wombe what bringeth he with him VVhat woorthinesse hath he Surely he is a poore carkesse full of filth and vncleannesse Now then if God marke vs out at the time when there is nothing in vs woorthie too bee accepted of him or whiche deserueth any loue or lyking wee may perceyue thereby that if he apply vs too any honorable seruis afterwarde it is by reason of his owne mercie accordingly as they whome God gathereth too bee of his flocke are called instruments of his goodnesse Thus yee see that the cause why Sainct Paule speaketh purposely of his birthe is too shewe that there was no preparation on his owne behalfe when God drewe him but that God had respect too his owne eternall election the which he continued in that it was his will that the same creature shoulde come into the worlde and had alwayes guyded it too that ende Then let vs assure our selues that when soeuer God bestoweth any of his benefites vppon vs wee muste alwayes come backe too this principle namely too mount vp too his euerlastyng purpose Not that wee bee able too comprehende howe or why hee hath chozen vs for that passeth all capacitie of man But for that wee muste conclude that Gods preferring of vs before those whom he leaueth as of castes is not for that hee findeth vs woorthie or capable of suche a benefite but bycause hee had so ordeyned before he had created vs and put vs intoo the worlde yea and euen before there was eyther heauen or earth And that is the cause why it is sayd that it behoueth vs to be giuen to our Lord Iesus Christ before we can come vnto him And who is it that maketh that gift It is not euery mans offering of himself of his owne meere motion True it is that wee ought to do so for our fayth importeth obedience sacrifize so as it becoÌ„meth vs to dedicate our selues to God willingly to make a present bothe of our bodies and of our soules vnto our Lord Iesus Christ as to him that hath bought vs. Neuerthelesse this as I sayd is not of our owne meere motion but God must be fayne to bowe vs therevnto And why so Euen bycause wee were his afore And how belong wee too him not by inheritance nor by any title that wee can alledge on our owne behalf but only bycause he choze vs. Now then wee see what this texte importeth But let vs come backe â—oo the cheefe poynt that Sainct Paule treateth of heere For the things that I haue discoursed hithertoo are but too shewe that our adoption serueth not too bereeue God of his glorie whiche thing they doo that bragge of their owne free will vertues and merites
out of his graue and his eyes by miracle opened so as God sente a man vntoo him of no greate fame named Ananias who baptized him strengthened him and made him too receyue the visâ—ble tokens of the holy Ghost and that therevppon he went his way into Arabie a countrie where Iesus Christe had neuer bin spoken of afore for although the Iewes had bin somewhat dispersed yet was the Gospell vtterly vnknowen I say when wee see howe Sainct Paule went that way too woorke who is he that can say that he learned aught of men or that he had bin wonne too it by disputation or by reason or by any other maner of worldly meanes at all Nay rather wee shall bee constrayned too graunt that what soeuer was too bee found in him was of Gods putting intoo him That then was the speciall reason why Sainct Paule communed not with the Apostles And truely heere he speaketh of them as it were in way of skorne terming them flesh and bloud Howbeit it is not a defacing of the giftes whiche they had receyued of God when wee make comparison betweene our Lorde Iesus Christ and them And wee ought too marke that well For when wee speake of men surely they may well bee called fleshe and bloud as wee see they bee called in the firste of Iohn Yee see then that men of their owne nature are nothing but corruption And for asmuche as they would fayne presume to much of their owne wisedome and power or of their owne rightuousnesse and courage therefore too put away all that pryde and fonde ouerweening God sayeth VVhat are yee fleshe and bloud Yea and sometymes by this saying flesh and bloud the holy Scripture meaneth this sinfull nature of ours whiche wee haue since the fall of Adam For wee haue no more the vncorruptnesse that was in vs but contrarywise wee bee vtterly ignorant or rather beastly and there is nothing but filthinesse in vs so as wee be not able too doo any thing that is aught woorth furtherfoorth than God gouerneth vs. Lo in what wize we be termed flesh and bloud And therefore it is sayd that our beyng inlightened in the knowledge of our Lord Iesus Christ commeth not to vs by heritage nor is had of flesh and bloud but that we bee madâ— the children of God through his begetting of vs newe agayne by his holy spirite yea euen after a speciall maner For wee woulde holde altogither with the worlde if he should let vs alone too our selues Againe in the sixtenth of Sainct Mathew it is sayde that flâ—she and bloud had not tolde Peter and his fellowes that Iesus Christ was the sonne of God but the heauenly father Thus ye see how men are called flesh and bloud namely when they bee compared vntoo God to shewe that wee haue not ought but corruption in vs. True it is that our soules are immortall neuerthelesse the Scripture speaketh so of vs in way of contempt to the ende wee shoulde bee voyde of presumption But as for the Apostles they were alreadie regenerated by Gods spirite and therefore there was more in them than fleshe and bloud as wee haue seene by the Text last alledged Yet notwithstanding whensoeuer they bee compared with God then must al that is of our owne nature be comprehended vnder the termes of fleshe and bloud And why For else it shoulde come in question too knowe whether the Apostles might by their owne woorthinesse and excellencie preiudice the Gospell as the foresayde troublers pretended to shrowd themselues withall But Saint Paule sheweth that if God withdraw that which is his there shall remaine nothing either in Peter Iohn or Iames but that they be the sonnes of Adam as other men are so as there is nothing in them but corruption So then let vs not abuse the gracions giftes that God hath put into them to deface the Maiestie of him and the Gospell Thus ye see after what maner Saint Paule speaketh here of the Apostles For wee haue heard howe hee sayde heeretoofore that if an Angell from heauen should gainsay the Gospell he ought to bee hated and cursed as if hee were a Diuell And how so Is it meete that men should speake so reprochfully of the Angels which are so noble creatures and which are called the heauenly principalities and powers of God It is no wrong at all too doo so too them when it commeth to the yeelding of soueraine dominion too our Lorde Iesus Christ who is their heade for it behoueth them too be placed vnder him Therefore let vs not thinke wee haue anie wrong offered vs though we were troden a hundred tymes vnder foote so it bee to the exalting of Gods name and that our Lorde Iesus Christ may haue his dutie and supremacie reserued vnto him so as hee may bee heard both of great and small and all men submit themselues too him in true obedience of fayth Nowe herevppon we may gather howe blinde the wretched Papistes are in honouring the Apostles and Martyrs in such wise that God is robbed of his honour and seruice insomuch as it should seeme that all that belongeth and is reserued to him is put to the spoile and pray among them For what difference make they betweene him and hys creatures And besides that our Lorde Iesus Christ is as good as buryed bycause they plucke awaye the office from him that was giuen him For in sted of beeing our Aduocate too giue vs enterance vntoo God his father and that wee shoulde go right foorth vntoo him if wee intende too haue our prayers and supplications heard they haue sette vp an infinite multitude of Aduocates Patrones and Intercessours and Iesus Christ is Iacke out of office Nowe when wee see that the creatures haue obteyned such honour among men that by that meanes God is as it were thrust backe and his worde borne downe thereby we perceyue that the Diuill hath turned all vpside downe Therefore how soeuer the world go let our esteeming of men be after such a sort as God may hold still that which is his owne and if we compare him with his creatures let vs consider that all is but vanitie and whatsoeuer commendation they haue here the same is a recorde which God giueth vs of hys loue to the ende we should keepe onwards vnto him and he be exalted Yea and let vs consider that we cannot honour God as he deserueth but by submitting our selues to his worde For all they that make many Ceremonies to beare men in hande that they desire to serue God are mislyked of him vntill such time as they be subdued to him and also to his worde And that also is a cause why S. Paule stryueth for the authoritie of the Gospell For hee thinkes it not ynough too haue God and Iesus Christ talked of but hee will also haue euerie man to receyue the doctrine conteyned in the Gospel without gainsaying And heereby wee see how that nowadayes all Religion is decayed and
Paule came after that sort to shewe howe conformable he was with the rest of the Apostles and too giue recorde thereof to the whole Church therein wee see that the desirousnesse which he had to serue God and his stoutnesse too aduaunce Gods word aboue all creatures letted him not to be full of curtesie and modestie also And euen so must we do too That is to say we must receiue the consent of our brethren seeke to conforme our selues too them in such wise as we may all be members of one bodie and Iesus Christ be our heade and not be scattered asunder nor euery man walke alone by himselfe but seeke to communicate after such maner one with another as euery man may guide his neybour and all go on forwarde to one marke and eche of vs giue courage to other so as there may be sene a good agreement among vs. True it is that wee cannot haue peace with all men wee shall fayle greatly of that And therefore S. Paule in another place sayth that we must seeke to be at peace with all men at leastwise as much as is in vs whereby he sheweth that we shall be constreyned to bee at variance with many folkes For the Diuell hath many vnderlings and they be all of them bent agaynst Gods worde and we also must set our selues agaynst them if we intende to haue the pure doctrine of the Gospell on our syde But howsoeuer the cace stande if wee see any man willing to submit himselfe too our Lorde Iesus Christ let vs receyue him let vs preuent him let vs seeke to agree wholy togither and let vs not looke to be honoured aboue other men nor say how now If I should agree with such a man it would seeme that I am become his vnderling VVo bee too vs if we haue such pride in vs. But let our onely seeking bee to haue Iesus Christ to be our heade and in such wise become members of his bodie as wee may all woorship him and call vppon him with one mouth in vnitie of fayth And now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him too make vs feele them more and more to the ende we may mislyke them and beseech him to amende them by his holy spirit that being quite rid of our sinnes and wretchednesse wâ— may be renued after his Image so as hee may bee glorified in all our lyfe and in the meane whyle beare with vs in our frailtie til he haue brought vs to the perfection from whence we be all gone away And so let vs all say Almightie God heauenly father c. The. 7. Sermon vpon the first Chapter which is also the first vpon the second Chapter 22 For I vvas vnknovvne by face to the Churches of Ievvrie that vvere in Christ 23 Saue onely they had heard say hee that erevvhiles persecuted vs doth novv preach the fayth vvhich he had destroyed for a â—ime 24 And they glorified God in mee The seconde Chapter ABoute fourteene yeares afte I vvent vp agayne too Ierusalem vvith Barnabas and tooke Titus vvith me also 2 And I vvent vp by reuelation and communed vvith them concerning the Gospel that I preach among the Gentiles hovvbeeit priuately vvith those that are in estimation least I might in any vvise runne or haue runne in vaine WEe haue seene howe S. Paule hath on the one side published the Gospell through the whole world without warrant of any man coÌ„tenting himself in that he was sure he serued God and that his labour was acceptable to him and yet notwithstanding hath not forslowed in the meane while to seeke brotherhod and good agreement with the Apostles as a thing right requisite to succour the infirmitie of suche as might haue bin thrust out of the way vnlesse God had helped them in their feeblenesse So haue we on the one side a warrant of S. Paules doctrine on the other side we see how he intended to gather togither gods children to the end they might be ioyned in one band of fayth and glorifie God as it were with one heart one minde one mouth And therwithall we see also that S. Paule passed not to aske couÌ„sell whether he should go foreward or backward For although he were vnknown to such as had bin in the faith before him yet forslowed he not to serue God wherevnto he had bin erst called And this surely is one verie notable poynt more for it sheweth vs that he was wholy bent to serue God loked not for his hire at mens hands to the end they should pleasure him or esteme of him as he deserued VVherfore let vs learn to walk after such a fashion in the vocation whervnto we be called that although men loke not vpoÌ„ vs yet we may not ceasse to discharge our duties faithfully contenting our selues in that it pleased god to allow of vs. For they that hang vpoÌ„ meÌ„ shall always be attainted with some spice of vainglory it wil be impossible for theÌ„ to walk purely souÌ„dly Besides this Saint Luke sheweth vs that Saint Paule must needes haue bin led with an inuincible constancie seeing hee stepped not out of the way although men made no reckening at all of his dooings For he sayth that the faythfull had him in suspition and that they shunned him when hee came too Ierusalem Nowe it was a greeuous temptation to Saint Paule to see that he coulde not bee receyued intoo the companie of the faythfull considering that hee had suffered so much alreadie For we knowe that at his first comming to Damasco the gates were shet vpon him as we haue seene heeretofore so that he was fayne too bee let downe in a Panyer or Basket Ye see then that as soone as hee was conuerted to the faith of our Lorde Iesus Christ hee was by and by tossed with great persecutions After that hee went intoo the Countrey of Arabie and there trauelled faythfully And thinketh hee for all that too haue friendship and attonement with the faythfull The gate is shette agaynst him and men shunne him as a wilde beast But before hee was turned to the fayth he had bin honoured and in great credite bothe with the enimies of the Gospell and in the Sinagog of the Iewes He had renounced all these things euen so farre as too see himselfe banished out of the place and yet for all that they vouchsafed not to admit him to haue place in the Church VVherefore he might haue bin so greeued at suche vnkindnesse as it might haue made him to haue giuen ouer all if he had had his minde tyed here bylowe Howbeeit forasmuch as he had giuen himselfe wholly too Gods seruice and was fully determined too holde out to the ende although men cunned him no thanke for his labour therefore hee turned not aside from his right way And such examples ought too incourage vs at this day when wee see there are so fewe
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
shall not bee able any more too put a difference betweene whyte and blacke Thus yee see howe it behoueth vs too behaue our selues And nowe lette vs marke what kinde of menne Sainct Paule hath noted here He sayeth that they were crept in as it were by stealth too spie out the libertie whiche wee haue in our Lorde Iesus Christe The libertie that hee speaketh of heere concerned Ceremonies For as we haue touched alreadie and shall more fully see agayne hereafter God had ordeyned many figures vnder the Lawe too holde the Fathers in hope of oure Lorde Iesus Chryste till hee were come and shewed too the worlde The Sacrifizes therefore with all their appendants and appurtenances and the Sanctuarie with all that was in it serued bycause our Lorde Iesus Christe who is the truthe and substance of those things had not yet shewed himselfe It was for the fathers too bee led and guyded vnder suche shadowes And that is the cause why Sainct Paule will vse the similitude of yong children that are vnder Tutors and gouerners The auncient fathers therefore tooke profite by keeping the Ceremonies of the Lawe for thereby they were alwayes confirmed in the things that were promysed concerning the Redeemer And for that cause also it is sayd that the Sanctuarie was made according too the Patterne that Moyses had seene in the Mount Now that Patterne was spiritâ—all that is too wit it was our Lord Iesus Christe with his grace which is vttered too vs by his meanes now adayes in his Gospell For in asmuch as our Lord Iesus Christe is come intoo the worlde he hath made an end of those shadowes and figures And therefore also the veyle of the Temple rent asunder at his death too shew how it was Gods will too haue the faythfull come more familiarly vnto him S. Paule sayeth now that wee haue libertie in our Lorde Iesus Christ and that is bycause wee bee no more subiect too the bondage that lasted in the time of the Lawe according as he will hereafter take example of circumcision and as he treateth of it in another place also too the Colossians VVee then are circumcyzed not by the hand of man but by the woorking of Iesus Christ in vs through the power of his holy spirite And in steede of the circumcision that was ordeyned for the Iewes wee haue Baptime which witnesseth the same thing vntoo vs namely that wee must become new creatures too dedicate our selues wholly too the seruis of God And so wee see that the libertie or freedome whiche is purchaced too vs by our Lord Iesus Christe is that the Ceremonies of the lawe are layd away so as wee bee no more subiect nor bound vntoo them Now at the first blush a man would thinke this were no great thing For what harme were it if we were first baptized and by and by after circumcyzed Or if we knew that our Lord Iesus Christe only is the whole perfection and accomplishment and yet had the figures thereof still First if men should keepe still the ceremonies as in the time of the lawe the glorie of our Lord Iesus Christ should be diminished for it according as it is sayd that the law was giuen by Moyses but truth and grace were vttered too vs in our Lorde Iesus Christ for so it is sayd in the firste chapter of S. Iohn Therefore he should be bereft of his honour if wee shoulde not haue the libertie that he hath brought vs. And it behoueth vs to vnderstand that our state is better and more excellent now adayes than was the state of the old fathers bicause our Lord Iesus Christ is giuen vntoo vs and in him we haue all that was figured at that tyme. So then men do wrong to our Lord Iesus Christ in keeping still the ceremonies of the Lawe That is one poynt Againe for as much as he is named the Sonne of rightuousnesse we must not be led still as though there were but a sparke of light but wee must fasten our eyes vpon the doctrine wherein our Lord Iesus Christe is shewed vntoo vs and wherein wee may also behold him face to face to come euen vnto God his father as hath ben shewed in the second too the Corinthians Moreouer if the ceremonies of the Lawe bee considered without our Lord Iesus Christ that is to say if they be separated from him they bring as it were a binding with them and a recorde of condemnation and death vpon men And therevpon doth S. Paule stand in the seconde too the Colossians where he sayth that our Lorde Iesus Christe hath vpon his Crosse torne asunder and blotted out the obligation or handwriting that was against vs. For if the Sacrifizes stoode in force at this day wee should see there that we be all in daunger of eternall death before God And why so The sleaing of the poore beasts was not for that they themselues had deserued it but to shewe vnto men as it were in a liuely picture that they were all worthy to perishe Then if the same continued yet at this day we should still stand bounde vnder the same obligation of death But we be discharged of it by oure Lord Iesus Christ And that was the tryumph of his death as Saint Paule sayth Thirdly the auncient fathers knewe that although the Lawe was giuen them yet they obtained such fauour of freedome at Gods hand that all their faults were forgiuen them But if men shoulde nowadayes be put to the necessitie of keeping all the ceremonies it woulde be an intolerable yoke as it is sayd in the .xv. of the Actes For the cace would not only concerne ceremonies but also the drowning of vs in dispaire For is it possible for men to do the things which God commaundeth all men to do without any exception or release No. For the thing that God requireth and demaundeth passeth all our abilitie and if we fayle but in any one point we should be ouerwhelmed vnder the buâ—then Therefore for that cause this libertie is of such importance as we cannot bee sure of our saluation nor freely call vppon God excepte wee knowe that we be no more hilde vnder the yoke and bondage of the Lawe There is yet one poynt more which shall bee layd out at length which is that such as would needs make the faythfull subiecte to the keeping of ceremonies had therewithall a wicked and vntowarde imagination that men were iustifyed and did purchace grace at Gods hand by such meanes And that was an vtter abolishing of the force of the death passion of our Lord Iesus Christ Now then we see it was not causelesse that S. Paul stroue so stoutly agaynst the ceremonies of the lawe to the ende they should not be so brought in vse agayne that the faythfull should be hilde in bondage vnder them And we haue neede to be warned thereof for in these dayes we haue the like encounter agaynst the Papists True
iudges agaynst them than themselues For euery of vs ought too condemne himselfe as S. Paule exhorteth vs and specially when we consider how we haue bin wretched vnbeleeuers and as good as beastes wee ought too bee ashamed of our owne leudnesse Sainct Paule therefore wiste well there had bin cause for him too mislyke of himselfe and too bee ashamed of his striuing agaynst the Gospell and therewithall disdeyned not the goodnesse that had bin in Iohn and Iames. At suche tyme as Peter and Iohn were scurged and whipped for the Gospel Sainct Paule was a murtherer and passed not too say that they were rightly dealt withall and that it made no matter But yet for all that hee ameth at the marke which I spake of afore namely that for asmuch as God had so aduaunced him within a little whyle his former misbehauiour in tymes paste ought not to hinder the receyuing of the gracious gifts that were in him that they might not profite too the common edifying of the Churche Thus yee see in effect that the thing which wee haue too beare in minde is that if it bee late ere wee bee called too the Gospell wee muste bee sorie that wee haue spent our tyme so ill and specially that wee haue liued like wretched brute beasts without knowing who is our father too whom wee ought too doo homage bothe for our life and for all the goodes which we haue receyued of him Therefore wee ought too bee sorie for that Againe when wee see a man returne that was gone astray wee muste acknowledge suche chaunge too bee a miracle of God For if a man haue bin a wilde beast and past all hope of beyng brought vnto God and yet afterward becommeth as a sheepe and submitteth himselfe willingly too the obedience of our Lord Iesus Christe it cannot bee but that the hand of God hath passed vppon him Therefore it behoueth vs too know what all men haue bin aforetimes and euery man ought too bee his owne iudge in that behalfe but yet for all that when a man hath bin slowe in comming vntoo God if God woorke in him with suche power as it is seene that he mindeth too set him forewarder in one day than some other men in ten yeeres his so doyng muste not cause vs too plucke backe him that was able too edifie as men sometimes doo saying what was such a one a twoo or three yeeres ago suche sayings are nought woorth Lette vs rather vnderstand that our Lorde hath shewed himselfe so much the more too the end too be honored And therewithall for asmuch as Gods gifts ought not too bee vnprofitable let vs suffer them too bee applyed to the profite and welfare of the faythfull Yee see then that our looking what men haue bin aforetimes must not bee to despyze them still for it may bee that God gaue hym the brydle for a tyme too the intent too bryng hym downe so as he became an vnthrift or liued in ignorance and knew not goodnesse or had not any excellent or commendable qualitie in him and yet for all that God will sette him as it were vppon the scaffold and shewe by effect that he intendeth too bee serued by him Therefore it behoueth vs too take in good woorth the thing that God giueth and offereth vntoo vs in that wyze Thus yee see what wee haue to beare in minde and how needefull it is that wee should so doo for there is not any thing contayned heere whereof wee haue not the experience nowe adayes As touchyng the woordes where Sainct Paule sayeth that God accepteth not any mannes persone it is all one as if hee had sayde that God is not tied too the things that are seene of vs or whiche wee haue in estimation but that he is free too bestowe his giftes on whom he listeth and how he listeth Many men when they heere this woorde Persone spoken of doo beguyle themselues and wrest it agaynst the meeening of the holy Ghoste And therevppon many men suppoze that God accepteth not any one man more than another for then thinke they he should be partiall But see how they darken Gods free Election as who shoulde say hee were beholden too men and that if he choze any of them the same ought too bee generall without exception in so muche that too their seemyng Gods grace flieth in the ayre lyke a Tennisball and it is in our power and free will too reache out our hande too catche it and too apply it too our vse Thus are diuerse besotted yea euen with too grosse ignorance bycause they vnderstande not what is ment by the woorde persone But the holy Scripture telleth vs that God in voutchsafing too chooze menne and too set them in a more excellent state and too bestowe the giftes of his holie Spirite vppon them stayeth not vppon any thing at all in the partie ne passeth whither he bee whyte or blacke olde or yong noble or vnnoble riche or poore beloued or behated of menne fayre or foule God thinketh not vppon any of these small tryfles for if he shoulde delay too loue vs till he found some good thing in vs hee shoulde lette vs alone still in suche plight as wee bee That therefore is the cause why Sainct Paule sayeth expresly that God regardeth not any mannes persone And so wee see now what wee haue too gather vppon that Text. First of all as I haue sayde already let vs learne too receyue Gods giftes and too make our owne profite of them when they bee offered vs and let vs not take occasion too refuze them as many men doo whiche labour too cloke their vnkindnesse by alledging one thing or other But whither they alledge antiquitie or what soeuer thing else lette it not hinder vs too take profite by those whom God sendeth too vs for though they bee not past three dayes old nor can magnifie themselues among men nor haue done many exploytes and valeant enterpryzes yet is it no matter too vs so wee perceyue that our Lord hath giuen them such giftes as may bee auayleable too our edification and therefore let euery of vs stoupe and become teachable assuring our selues that if wee refuze the good that is offered vs by man wee do not wrong too the man but for asmuch as God is the author thereof and wee hold skorne too receyue that which commeth of him we be woorthie too bee vtterly bereft of the thyng that he is mynded too bestowe vppon vs and of the benefites which he hath after a sorte put intoo our hand Lo what wee haue too beare away Furthermore lette vs learne also not too bring any imaginacion of selfe value when wee come vntoo God But let him that is noble mightie or riche too the worldwarde lay away all selfe estimation and acknowledge it too bee vtterly nothing before God and lette him that is poore and miserable assure himselfe that he is not quite shaken off though men despyze him Also let vs
practyze that which is shewed vs by S. Iames which is that the brother which is greate and noble shoulde glorie in his smalnesse knowing that he hath all things of Gods onely meere goodnesse and that the brother which is poore and of lowe and meane degree should glorie in that God hath adopted him and giuen him suche a state as passeth all the kingdomes of the worlde seyng it pleaseth him too auow vs after that fashion for his children True it is that where as men gaze vppon the outward apparance and fayre shewe of things God accepteth a good conscience God looketh at the vncorruptnesse of the hart But yet must he be fayne too put the same before into it for at the first he shall not finde it in vs. Let God looke vppon all the children of Adam and as it is sayde in the Psalme hee shall fiude nothing but vtter corruption They bee starke rotten in their wickednesse See what our nature is Then is there not any thing that coulde moue God too accept vs and too preferre vs before others but wee muste become vesselles of his goodnesse and acknowledge that his accepting of vs is not for our owne woorthinesse but that when he choze vs too himselfe and set vs intoo the way by his holy spirite euen then he knew what soundnesse was in vs. Not that wee haue any at all of our owne but bycause he doth as it were beholde himselfe in vs. For looke howe many good things there are in the faythfull so many recordes are there of Gods goodnesse in that he hath shewed himselfe bountifull towardes them That is the cause why that in the tenth of the Actes and in other places this accepting of persones is put for the deckings and vizors whiche are as false illuzions of whiche sorte are riches credite dignitie nobilitie and suche other things whiche serue too make menne too set store by themselues and too stande in their owne conceytes But it is sayde that God doothe looke into mennes hartes and not gaze vppon the outside of them so they submit themselues too him obediently as I haue declared alreadie This is in effect the thing that wee haue too beare in minde Now S. Paule addeth immediatly that the Apostles auowed him too be their fellowe and gaue him their hande as it were too warrant that the Gospell which he had preached was in all poynts conformable to their doctrine that all of them had serued our Lord Iesus Christ Herevnto S. Paule addeth that he was by common consent receyued as the Apostle of the Gentyles ▪ that is too say of such as had not bin brought vp vnder the lawe nor were Iewes by birthe and auncitrie Heere wee see that S. Paules stryuing was not with the Apostles for they auowed him too bee their fellowe nother did he disdayne them for wee haue seene before that although his comming to Ierusalem was with assured knowledge that God had appoynted him and vppon sure and infallible reuelation after he had bin caught vp intoo the thirde Heauen yet notwithstanding hee was not caried with pryde nother vndertooke he that iourney to Ierusalem to common with the Apostles for feare least he had already or should thereafter runne in vayne For his desire was too haue all menne knowe that he chalendged not any speciall thing too himself but that his onely seeking ▪ was that the Sonne of God might bee published all the worlde ouer and that menne shoulde woorshippe him and rest vppon him so as he brought not a newe Iesus Christe but was conformable in all poyntes too Peter and Iohn and too all their fellowes If Sainct Paule had shrunke aside by himselfe it woulde haue bene sayde that his meening was not too haue any consent of doctrine with the rest of the Apostles But nowe seyng he commeth after that sorte too agree with them he sheweth that he was not caried away with any pryde or presumptuousnesse and that is it whiche he meeneth by saying newe agayne that the Apostles auowed him too bee their fellowe ▪ Then dothe he not take vppon him too bee aboue them but will haue men knowe that the Apostles serued our Lord Iesus Christ that he was one of their number and that the Gospell which he had preached muste not bee taken as a doubtfull thing but as certaine as if Peter or Iohn had spoken it in somuch that when Sainct Paule treateth thereof hee sayeth not it is I but he sayeth it is Iesus Christe VVhither it bee Peter Iohn or Iames that speaketh let vs looke that the Sonne of God haue euer the maysterhood aboue vs and lette the thing that commeth of him bee receyued whither it bee by mee or by an other Sainct Paule will not haue men too gaze after him any more than after the least man in the worlde The thing which wee haue in effect too remember in this texte of Sainct Paules is that he had no minde at all of himselfe ne sought any whit of his owne but was contented that Iesus Christe shoulde haue the prayse that he deserued and that his woord should be receyued with all reuerence and as for all other things he cared not what became of them As touching the other poynt that he was accepted for the Apostle of the Gentiles it is agreeable too that whiche Sainct Luke also rehearceth namely that Paule and Barnabas were ordayned Apostles bycause God had sholed them out for the same purpose too preache the Gospell among the Gentyles Then dyd not that matter come of menne but God had pronounced his vnreuocable sentence of it and Sainct Paules treating after that sorte of himself dooth no whit diminish the commission of the other Apostles But seeing he was sent of God in deed and that his calling was not grounded vpō men nor he had preaced in vnmeasurably nor thrust himselfe in vpon a geerishnesse but was chosen thereunto of God the Apostles shewed that they woulde not in any wise speake agaynst such a calling bicause it was of sufficient authoritie as comming from God And heere we see yet better howe all men ought to frame themselues to obedience too the intent that nothing may let the worde of God to bee a brydle and yoke too holde vs so in awe as none of vs may follow his owne fancies lustes and affections but suffer our selues to be guided and gouerned by the hand of our Lorde Iesus Christ Nowe if it were not lawfull for the Apostles to refuze Saint Paule bicause he was sent from heauen what shall we do Shall it not bee a diuelish pryde if wee cannot indure that the gouernment and order whiche God hath stablished in hys Church shoulde continue vnimpeached but would chaunge callings at our owne pleasure to set vp and pull downe according too the deuice of our owne foolish brayne Then if wee go about too make such trouble in the Church is it not all one as if wee woulde plucke the
our Lorde Iesus Christ Nowe if children be alreadie full of infections at their comming into the world what are we who neuer ceasse to offend our God and do drinke wickednesse as a fishe drinketh water as it is sayde in the booke of Iob Agayne when wee come too the Lords supper what come we to doo Come we to get any thing of God by our owne desert No but to confesse that we be like wretched dead men which come to seeke our life out of our selues and therefore must be fayne to haue the fleshe of our Lorde Iesus Christ for our meate and his bloud for our drinke and all things in him which we want in our selues Yee see then that the Sacraments serue not to puffe vs vp with any presumption but to make vs walke in humblenesse to the ende that beeing voyde of all selfe-trust our whole seeking may be to be succoured by Gods infinite goodnesse and by his pouring out of the treasures of his grace vpon vs according to our neede And our comming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee muste not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but wee must haue our hartes wounded inwardly with griefe that wee haue offended and feele howe dreadfull Gods wrath is too the ende wee may be sorie in our selues and not haue any rest till he haue shewed vs where wee shall finde it that is too wit in our Lorde Iesus Christ And when we come to this holy table let euer of vs looke well that he be so grounded in our Lorde Iesus Christ as that he hauing forsaken all the fonde illusions of Satan and all the deceiptes that he setteth afore vs too turne vs away from the grace of God and may imbrace our Lorde Iesus Christe with the merites of his death and passion assuring our selues that it is he in whom we haue the full performance of righteousnesse and saluation Moreouer forasmuche as our Lorde Iesus Christ hath called vs to be members of his body let vs knit our selues togither indeuouring to glorifie God as it were with one heart and one mouth and therwithall to liue in true vnitie with our neighbours lyke as the hande serueth bothe the foote and the eye So then let vs haue the sayde brotherlynesse in suche estimation as wee maye shewe that we intende not to separate our selues asunder as it were too â—eare Iesus Christ in peeces but that our desire is that he shoulde so knitte vs togither that not onely he may liue in vs and wee in him but also that he may so rule vs by his holy spirite as euery of vs may indeuer to serue and honour him first of all and afterward to employ him selfe in the seruing of his neighbours according to the abilitie which he shall haue And now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him too make vs feele them more and more that the same may alwayes stirre vs vp to better repentance and cause vs to continue therin to the ende and also make vs to grow in fayth to our Lorde Iesus Christ so as we may giue our selues wholly vnto him and in his name cal vpon God his father to the ende that he may heere vs and continue his gratious goodnesse towards vs till he haue drawen vs wholly too him selfe to make vs feele perfectly the benefite which is purchased for vs by his death and passion That it may please him to grauÌ„t this grace not only to vs but also to all people c. The twelfth Sermon which is the sixth vpon the second Chapter 15 VVee bee Ievves by nature and not sinners of the Gentiles 16 And yet for as much as vve knovv that a man is not iustified by the vvorks of the lavv but by beleefe in Iesus Christe vvee also haue beleeued in Iesus Christ that vve might be iustified by the faith of Iesus Christ not by the vvorks of the lavv for no flesh shal be iustified by the vvorkes of the lavve WE haue seene alredie and declared heretofore why S. Paule hauing to treate of the Ceremonies and shadowes that were before the comming of our Lorde Iesus Christ coÌ„cluded generally that men could not attaine righteousnesse before God to stand in his fauour but by keeping the whole lawe Nowe a man mighte deeme at the first sight that these were diuers matters Howbeit as I haue sayde afore it behoued Paule to come to the pure vse of ceremonies to shew that men do but beguyle them selues when they thinke to obteine fauour at Gods hand by their own merites Secondly also I declared why S. Paul doth expresly adde the word Law For although it haue alwayes bin a common opinion in the world that by liuing well men might binde God to be good vnto them yet did they fowlly deceyue them selues therein For doo what we can God shall not be any whit at all beholden vnto vs bicause wee owe vnto him what soeuer wee be able to doo Then is there not any deserte if there might bee any deseruing at all but by the couenant which God hath made in saying that he which fulfilleth the law shall obteine life and saluation For as muche as God hath spoken that worde no doubt but he accepteth the obedience that is yeelded vnto him as if it deserued saluation but yet is not that as muche too say as that wee can deserue oughte For there is none of vs all that dischargeth hys duetie as wee shall see heereafter That promise woulde bee too no purpose or at least wyse it woulde bee vnauaylable so as it shoulde neuer take effecte vnlesse God gaue vs another remedie that is too witte vnlesse hee forgaue our offences and accepted vs for righteous althoughe wee bee not so But howe so euer the cace stande when S. Paule sayth that wee bee not iustifyed by the workes of the Lawe hys meanyng is that if wee intende too clayme fauour and saluation bicause God hath promised that such as keepe his lawe shall be righteous and so taken to bee that will not serue our turne bicause none of vs fulfilleth the Lawe but wee are all of vs gyltie before God and must receyue sentence of damnation vpon our heads And for the better expressing heereof he maketh a coÌ„parison betweene the Iewes the Gentiles Although sayth he that we be Iewes by nature and not Heathen men yet doo we knowe that we shall not otherwise obteyne Gods fauour than by beleeuing in our Lorde Iesus Christ Nowe it maye peraduenture seeme that although men beeing corrupted in Adam can not deserue ought yet notwithstanding the Iewes had a speciall priuiledge bicause God had adopted them as it were for his owne children and accompted them to bee as his housholde And that was the thing wherein the Iewes deceyued them selues For when the Scripture speaketh
Christ be set afore vs and till wee haue cast our looke vpon him so as all our senses be settled vppon him and as it were shet vp there Yee see then that the fayth whereby wee obtayne grace is that after we once know our selues to be wretched creatures and that there is nothing but loth somnesse in vs wee seeke the remedie of it in our Lord Iesus Christ and vnderstand that he was offered vp for vs to redeeme vs from the curse wherein we were plundged that he hath made vs cleane by his bloud that by his obedience he hath put away all our offences and that for the same we bee assured that God accepteth and receiueth vs for his children Thus ye see how this text is to be vnderstoode And whereas S. Paule sayeth that he himselfe and all the Iewes that were conuerted vnto Christianitie did looke too bee saued by the fayth of our Lord Iesus Christ he addeth also the reason why namely bycause no flesh shall be iustified by the works of the Lawe He had well vsed that woord if he had applied it but to his owne countrymen but heere he speaketh of all men in generall And whereas he sayeth no fleshe at all first he betokeneth that the Iewes differ nothing at all from the Gentyles in the meane of obtayning saluation VVherfore although the Iewes beyng circumcyzed were taken as it were for Gods heritage and sanctified vnto him yet not withstāding they could not haue any hope of saluatiō but by his mere grace Lo how they be matched with the Gentyles and raunged in like degree with them Again S. Paule ment heere to deface vtterly all the ouer weening that men conceyue of their own vertues There are many which know they haue ouershot thēselues so farre that they cannot chalendge any glorie too them as though they had deserued aught at Gods hand VVretched drunkardes vnthriftes and such as haue giuen themselues ouer to all naughtinesse will be ashamed to auaunce themselues and too brag that they can bind God by their deserts and well doings for euen before mē they be fayne too hide themselues bicause of their leudnesse But as for those that haue some cloke of hipocrisie and shew some signe of holinesse before men they by by become drunken with it so harden themselues that they beleeue they deserue Paradyse and that God is greatly bound vnto them Of which sute are these Popeholy ones who although they be ful of al filthinesse so as there is nothing in them but ambition couetousnesse crueltie and suche other like things yet how soeuer the world go for asmuch as they haue good store of their Churchstuffe other counterfettings they beare thēselues in hand that God seeth not a whit intoo their leudnesse but perswade themselues that God ought to accept them for their owne merites sakes Also such as heare Masse deuoutly such as rūne from the Tauerne or from the Alehouse to the Chappell specially such as buy pardons and such other like stuffe and such as keepe fasting-dayes and holydayes wil be puffed vp with such an ouer weening as to thinke they haue bound God vnto them But S. Paule in naming all flesh sheweth that men must not shole out themselues asunder as though one were righteous though another were not so but must all stoupe and humble themselues and passe condemnation assuring themselues that all their vertues yea euē of the excellentest men of all are but filthinesse before God For although a man bee perfectly rightuous to our opinion so as he doth noman harme but hath stedfastnesse in himself to withstand all vices and is chaste and sobre and to be short is taken and esteemed to be as an Angell yet not withstanding he hath nothing in him but corruption And how can that bee Bycause wee may not reste vppon the outward apparance for as the Prouerbe sayeth all is not golde that glistereth It is not for vs to iudge what is vice and what is vertue except wee could enter into a man For if a man yeeld not vnto God that which belongeth vnto him what is to be sayd of it He robbeth not men but he robbeth God of his honour Agayne though men giue him neuer so great prayse clap their hāds at him yet shall he but burst for vaynglorie and pride and nothing shal be able too frame him too humilitie saue the knowing of our Lord Iesus Christ So then they which make a goodly outward show in their life shall neuerthelesse be still condēned before God This is the thing whereby S. Paule intēded to forestall all the vaine trust that men can cōceyue or nurrish cōcerning their own deseruings But there is yet more For he speaketh not only of such men as were after a fort forsaken of God and were not renewed by his holy spirit but when he sayeth All flesh ▪ he cōprehendeth the faithfull also For although Gods holy spirit dwell in vs after he haue drawen vs to the knowledge of his Gospell and greffed vs into the bodie of our Lord Iesus Christ although say I that Gods spirit dwell in vs yet are we al comprehended vnder the woorde Flesh in respect of that which we haue of our owne S. Paule then giueth sentence heere that no flesh shall bee iustified bycause the faythlesse are condemned in Adam and abide in their condemnation and the faithfull are alwayes vnperfect so as they haue many vices and blemishes by meanes whereof they bee condemned as well as the other and so this condēnation is generall That he which will bee iustified by the woorkes of the lawe shall alwayes be found giltie yea euen the holiest men that euer were Let vs take Abraham who was a mirrour of all perfection let vs take Dauid who excelled in all vertue Let vs take Noë Iob and Daniell who are reckened vp for three rightuous men by the Prophete Ezechiell and let vs take such other like and yet neuerthelesse euen they also are raunged in the same aray that is too wit that they could not obtayne rightuousnesse before God but by Grace Nowe then I pray you what shall wee doo muste not the Diuell needes driue them headlong intoo terrible pryde which at this day doo stay still that they may bee iustified by their owne desertes or meritorious woorkes as they terme them For who is hee that can matche eyther Dauid Noë Abraham or Daniell Had not men neede too haue profited well in Gods schoole and to bee inflamed with a true zele of giuing themselues wholly vntoo him that they may bee vtterly conuicted that they bee yet very farre of from beyng come to the poynt whiche wee see Dauid Noe and Daniell too haue bin at ◠For asmuch then as wee knowe this lette vs marke that heere the holy Ghoste beateth downe suche as mount vp too highe too the ende wee should bee the more ashamed that wee haue not one drop of deserte of glorie and seeke all that pertayneth
the wretchednesse that was in the Iewes to the intent they shoulde returne vnto him and confesse that they had not any thing in them worthie of Gods fauour nor any other refuge than vnto his mere mercie Thus ye see in effect what wee haue to consider for the solution of the question and doubt which Saint Paule putteth forth heere Likewise in these dayes if a man speake of the Gospell too such as thinke they serue God and hope to winne heauen by their owne desertes they be greeued at it bicause that that gate is shet agaynst them by the presumptuousnesse which they haue conceyued afore hande saying VVhat I pray Shall I haue lost my time when I haue bin so deuout all my life long As for the man that shall haue heard a Masse or twaine or mumbled vp a sort of prayers or gone on pilgrimage or lashed out his money and substance without sparing vpon pardons indulgences and such other things if one tell him that wee bee all wretched and that there is none other thing for vs too leane vnto but the mere grace of our Lorde Iesus Christ and that all that euer we are able to bring vnto God is but filthie and lothly he will storme and replie Is it possible that God should haue no regarde of so greate paynes as I take to serue him Muste not all of it passe in myne accounte and bee allowed mee too my saluation They woulde faine accuze God yea and wee shall see many that will not sticke to rayle vpon him with open mouth bycause they bee lothe to lose that which they haue done Although the Hypocrites perceyue much lewdnesse in themselues yet woulde they fayne hyde all vnder theyr cowles For they breake out after this maner One sayes I haue gone woolwarde another I haue risen at midnight to serue God the thirde I haue forborne the eating of fleshe and another I haue bin shette vp in a Cloyster as in a pryson and finally I haue bin dead to the worldwarde and shall all this be vnprofitable too mee so as God will haue no regarde of it Such murmurings as these we shall heare dayly But let vs see if they can make their cace the better for all their replying For when they haue wel examined what is in them they shall finde that all their doings are but as a paynting to ouercast things withall like as a man that in-intendeth not too repayre his house leaueth the holes vnmended within and doth but dawb them ouer on the outside too the ende they be not seene and afterwarde whytelymes them so that finally it is nothing else but a pargetting or whitelyming according also as our Lorde Iesus Christ vseth the same similitude agaynst the hypocrites that did no more but blaunche things Howbeeit in the meane while God regardeth not the outwarde appearance as it is sayde in the first of Samuell but searcheth mens heartes and the truth and layeth open the things that were hidden afore according also as it is sayd in Ieremie Sith it is so then all such as alledge or set foorth their owne deuotions may peraduenture haue some fayre shew before men but surely before God all is but leasing And assoone as God doth but blowe vppon their painting and starche it shall scale off lyke the painting of harlots that take great paine too starch their faces and yet the Sunne doth no sooner shine vppon them but a man shall see the filthie scales fal off and their foulnesse is discouered to their shame In like taking are all hypocrites when they will needes colour things after that maner before God their shamefull leudnesse must needes bee brought too light VVherefore let vs marke that our Lorde Iesus Chryste in condemning the whole worlde by shewing that none can bee saued but by the free goodnesse of God his father the which hee offereth and imparteth vntoo vs bringeth not sinne for wee haue that alreadie in vs but vttereth and bewrayeth it too the ende wee should bee conuicted of it and all the pryde wherewith wee were made drunken afore be layde downe and nothing remayne in vs but lowlynesse too confesse vnfeynedly that wee bee vndoone and that there is none other shifte for vs but that God vtter the infinite treasures of hys mercy vpon vs. Yee see then that all mouthes shall bee stopped and men must not beguile themselues any more by surmyzing to find any rightuousnesse in themselues And furthermore S. Paule vseth heere a dubble answere too shew that it is nothing so Howbeit before he answer he setteth downe a precyze woord saying God forbid As if he should say it is an horrible blasphemie too intend to lay the blame of our sinnes vpon our Lord Iesus Christ Eor sayth he if I pull downe the thing that I haue buylded vp there shal be contrarietie in mee And in speaking so he bringeth vs backe to the common doctrine of the Gospell For our preaching of the end wherevnto God hath sent his onely sonne is too shew that he hath brought vs rightuousnesse and is come too put away sinne which holds vs as it were vnder Tyrannie till wee bee deliuered and set free from it by the grace whiche was purchaced for vs in the death and passion of the Sonne of God Now then seing it is so wee see that our Lord Iesus Christ is not the bringer in of sinne but is come too destroy sinne as S. Iohn sayeth in his Canonicall Epistle and we also do see it to bee so For what else dothe the Gospell teach vs but that wee bee full of all wickednesse and must bee fayne to bee made cleane by him that is made the Lambe without spot and also that he hath brought vs the spirit of holinesse For asmuch then as mē so long as they be cut off frō Christ haue nothing in thē but cursednesse so as they be vtterly rottē saped in their sins that Iesus Christ is the partie that maketh thē pure and cleane by the sheading of his bloud to wash thē withall and by bringing vs the spirit of regeneration to renue vs with that we might giue our selues too the seruing of God haue his Image repayred in vs and walke in truth and vprightnesse forasmuch say I as it is sayde so we see that our Lorde Iesus Christ is not the bringer in of sinne And why so For let vs consider what we bee and wee shall finde that there is a gulfe of all maner of wickednesse in euery one of vs and in all mankinde But our Lorde Iesus Christ commeth to remedie it Ye see then that the sinne was in vs before but our Lorde Iesus Christ is faine to vncouer it VVhat harme doth a Phisition by letting bloud Beholde a wretched man hath a disease that is not perceyued his bloud is altogither corrupted and yet it is not seene to be so as long as it lieth within the veynes But be he once let bloud it will appeare
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
the washing of them away which was done by the deathe and passion of our Lorde Iesus Christ Yee see then that our righteousnesse is that God accepteth vs howebeit not in respecte of our owne worthynesse but in respect of the obedience of our Lorde Iesus Christ whereby all our misdooings are wyped out That is the first benefite which wee haue by our Lorde Iesus Christe The seconde is that whereas wee bee frowarde of our owne nature and al that the Papists terme by the name of freewill is but frenzie and that howe great accompte so euer men make of them selues all is but naughtinesse and wee bee full of vyce and corruption in steade of beeing so our Lorde Iesus Christ giueth vs the grace to be sory for our sinnes to labour to do good for so long as we abide in our owne nature euery of vs sootheth and flattereth him selfe in his euill But when we haue once tasted the inestimable loue of our God and perceyued what our Lorde Iesus Christ is then we be so touched by his holy spirite that wee condemne the euill and desire to drawe neere vnto God and too frame our selues to his holy will VVee be sure of that once and although wee go halting yet doo wee continually sigh to see our owne imperfections and infirmities and perceyue full well how it is the spirite of God that moueth vs thervnto when our chiefe desire is to forsake the sinfulnesse that is in vs and commeth of our fleshe so as we wishe nothing else but that God should be glorified in all our lyfe and faythfully obeyed in all things That is the seconde benefite which our Lord Iesus Christ bringeth vs and they be two things knit togither by vnseparable bande so that like as the light of the sunne can not be separated from his heate so these two graces that is to wit our righteousnesse and the remission of our sinnes are vnseparably matched with our renewment which is done by the spirit of sanctification Thus ye see two graces inseparable and like as when we say that the Sunne is whot it ceasseth not to shine also yet notwithstanding the light of the sunne is not heate so when we say that wee be iustified by the remission of our sinnes it is not ment that our Lord Iesus Christ doth thēcefoorth suffer him selfe too bee mocked and despised but that wee haue neede to be throughly clensed so as wee may learne too renounce the world and our selues too the ende to sticke vnto him with true obedience Howsoeuer the worlde go the thing that S. Paule speaketh in this text shall alwayes be founde true namely that he was crucified with Iesus Christ to liue vnto God Then if any man accuse the Gospell that it giueth libertie to doo euill and too sinne wee may alwayes answere howe so By the lawe wee bee alwayes dead for there wee see our owne cursednesse whiche will leaue vs dismayde in dispayre But in the Gospell although wee bee crucified that is too saye althoughe there bee a spice of death in the Gospell yet is that death a quickening deathe and the cause of lyfe For so long as men lyue too them selues they bee dead vnto God they bee wretched carkasses full of rottennesse But when they dye in them selues they lyue vntoo God And for that cause Sainct Paule in the twelfth too the Romanes calleth vs lyuing sacrifices where hee telleth vs that wee muste bee transformed and vtterly gyue ouer our owne reason and our owne wyll too yeelde God suche seruice as is meete for him too haue He saythe Offer vp your selues as lyuing sacrifices So then in the Lawe there muste needes bee a deadly deathe a deathe that leaueth vs vtterly ouerwhelmed and sunken euen downe intoo hell But in the Gospell there is a quickening deathe And why For wee bee crucified wyth Iesus Christ too lyue vnto God that is too saye our olde man as Sainct Paule termeth it in the sixth too the Romanes and that whiche wee haue of our owne nature is doone awaye howebeeit not at the first daye but by little and little But howe soeuer the cace stande wee shall perceyue that our Lorde Iesus Christe mortifieth all that was in vs of our owne or of the worlde so as wee bee not so greatly giuen too nestle heere bylowe bycause wee see it is a myserable state too lyue heere and oure very care is too stycke vntoo God Thus yee see howe wee may bee crucified with our Lorde Iesus Chryste But what is mente by that crucifying Verily it is a certayne kynde of deathe Howebeeit that deathe bryngeth vs too lyfe whiche thing the death whiche the Lawe bringeth dooth not Nowe then wee see the very intente of Sainct Paule and the naturall meanyng of this texte Therefore nowe a dayes when the enimies of the truthe blaspheme the Gospell we haue heere an answere to stoppe their mouthes And if they holde on still let them barke lyke dogges but they shall not bee able too byte doo what they can See heere what the Papistes flushe foorth when wee preache that men are iustified throughe Gods free goodnesse O say they are they so That were the nexte waye to giue euery man the brydle too lyue after his owne lyking and too cause that there mighte be no more remorse nor scruple of conscience so as euery man myghte haue leaue too doo what he lysted That is the common blasphemie of the Papistes Agayne when wee shewe them that they can not bynde vs by their traditions and that it is but a tyrannie whiche they haue vsurped in robbing God of his righte and that the libertie was purchased for vs by our Lorde Iesus Christ to the ende that wee shoulde not bee tyde too the things whiche men woulde lay vpon vs of lawe and necessitie in matters concerning the spirituall gouernment of our soules O saye they see what cōmes of it their desire is nothing else but too wallowe in all pleasure and too leade a loose lyfe Surely wee maye easily answere too all this For the doctrine that wee bring serueth not to stirre vp mens lustes nor to giue them too greate and lawlesse a libertie but too the cleane contrarie But howsoeuer the cace stande it oughte too suffice vs that if wee shoulde abyde in the quamyre of the Papistes surely there woulde bee nothyng but deathe for vs. For were they not too faste asleepe and vtterly dulled vndoubtedly they shoulde bee tossed wyth suche vnquietnesse and hartebytings as they should needes see that that is not the thing wherevpon wee muste reste But beholde they bee so rotted in their ignoraunce that they haue not anye feelyng of Gods iustice at all But as for oure partes for as muche as wee knowe wee haue suche a freedome purchased vs by our Lorde Iesus Christ and are sure of our saluation bicause God dothe freely forgiue all our faultes and doo feele alreadie by the working of Gods holy spirite that he
draweth vs to him and are mortifyed to liue vnto him Let vs go forwarde with a chearefull heart And althoughe there bee neuer so many infirmities in our nature yet notwithstanding let vs not doubt but God accepteth vs for all our imperfections But the Papists cannot haue so muche as one good purpose to serue God sauing that they be vtterly bewitched to beleeue so through vayne selftrust And why For they ground themselues vpon their owne merites and to their seeming that is the meane to purchace grace But now what is it that they can do Put the cace that they brought a hundred times more with them than they haue to bring and that God gouerned them by his holy spirit so as they had some manner of feeling of the Gospel though it were but halfe a feeling yet should they come farre short of discharging their dutie yea or of the hundred parte of it towardes God But in the meane season it is well knowen that all that euer they do is but pelting trash and as for the law of God it is nought worth with them and yet in the meane while they busie theyr heads about their owne inuentions Howbeit let vs still put the cace that they indeuored to walke in the feare of God and that they had learned aright to do the things that God commaundeth them yet for all that they coulde not make their boast that they were come to the perfection of that righteousnesse which God requireth of vs. And when they had tormented themselues neuer so much how should they be able to serue God with a cheereful courage vnlesse they knew themselues to be in his fauour notwithstāding that they be so blameworthy before him But as for vs we on our side are able to serue God with a free hart notwithstanding that our consciences find fault with vs and we know that there are many sinnes in vs. And why For we ground not ourselues vppon our owne merites but vpon Goddes meere mercie and thereby we be taught that God receiueth our workes though there bee muche faultinesse in them and that we be in his fauoure although there be many vices and blemishes in vs. And that is the cause why he saith by his prophet that he will accept the seruis which we do vnto him as a father accepteth the seruis of his child Yee see that a child is willing to obey his father and when his father sayth too him do this his father taketh his doing in good worth though the child know not what he doth yea and sometimes though he marre a thing yet his father is contented to lose the thing when he seeth that the child was willing and desirous to serue him But if a man take a seruant for wages hee will looke to haue him do his taske And why For he looketh for his wages and a man will not abide to haue him marre the worke that is put into his hands yea and if it be not well done he wil not be contented with it Now our Lord speaking of the grace of the Gospell sayth he wil receiue our seruices as a father receiueth the obedience of his child though all that euer he doth be nothing worth that is to say he passeth not awhit for the perfection that is in them for he shall find none at all in thē but he beareth with vs of his goodnesse He sheweth himselfe so kind and freeharted towards vs that whatsoeuer we do he taketh it in good part although it be not worthy ne do deserue it Ye see then that the way for vs to haue a free courage to serue God is too assure ourselues that he blisseth all our works bycause that whatsoeuer spottinesse is in them is clenzed away by the bloud of oure Lord Iesus Christ To be short whereas God sheweth himselfe pitifull towards vs and vseth inestimable mercie let vs vnderstand that he doth it not to the end that euery of vs should runne a scoterloping and take the bridle in his teeth and play the horse that is brokē looce no no but contrariwise it is to the end that the sword of Gods word shoulde strike vs to the hart and make such a serch there as we might be rightly humbled to craue pardon at Goddes hand Not that we should haue the hartbiting whiche the Papists haue which would plucke vs backe and hinder vs from comming vnto God making vs to say wretched creature what dost thou VVhat canst thou tell whither God loue thee or no Let vs haue no such nippes but let vs be fully resolued that God beholdeth vs with pitie and taketh our works in good woorth not for any desert or worthinesse that he findeth in them but bycause we bee ioyned to our Lord Iesus Christ Now therefore we see what Saint Paule meant to say Also we see how that doctrine serued not for that tyme only but that the same is as profitable and needefull for vs at this day as euer it was for any heeretofore For in asmuch as Gods enimies sight against the Gospell and spew out their blasphemies it standeth vs on hand to haue wherewith to resist them and not only them but also Satan who hath at all tymes had the slight to make vs beleeue men that they coulde liue of themselues and by their owne deseruings but that is but to lulle vs asleepe in death And therefore let vs assure ourselues that it is better for vs to die to the law than to liue to it that is to say let vs assure ourselues that if God should enter into account with vs we should be vtterly vndone and damned And being so dismayed let vs suffer ourselues to be crucifyed with our Lord Iesus Christ and sith we know that he hath reconcyled vs to God his father by the sacrifise which he offered let vs also suffer ourselues to be gouerned by his holy spirit and to be renued by him in such wise as being dead in ourselues we may liue truly vnto God giuing ouer all ouerweening of our owne righteousnesse and fighting agaynst all the lusts of our flesh and withdrawing ourselues from the world And now let vs cast ourselues downe before the maiestie of our good God with acknowledgement of our sinnes praying him too make vs so to feele them as it may be to plucke vs backe from the filthinesse wherein we be plunged and to ioyne vs so vnto oure Lord Iesus Christ as he may draw vs to God his father and make vs come still neerer and neerer vnto him till we bee fully ioyned vntoo him And so let vs all say Almightye God heauenly father c. The .xiiij. Sermon which is the eyght vpon the second Chapter 20. So I liue yet not I novve but Christ lyueth in me and vvhereas I liue novv in the flesh I lyue by the faith of the sonne of God vvho loued mee and gaue himselfe for me 21. I refuse not the grace of God for if righteousnesse come by the
lavv then Christ died in vayne WE haue seene this morning to what end we be offered vp in Sacrifise vnto God when oure Lord Iesus Christ knitteth vs togither in hys body It is not to the ende we should lye still in death wherein we bee plunged already by nature but rather to make vs partakers of the heauenly lyfe Nowe the Apostle hauing spoken after that manner magnifyeth Gods grace saying that he hymselfe lyueth not any more but Iesus Christ in him which is asmuch as if he had sayd that all of vs by nature haue nothing in vs but cursednesse and therefore that looke what good soeuer God bestoweth vpon vs it becommeth vs to acknowledge and confesse the same to come of him and to do him seruis for it For faith bringeth alwayes this humilitie with it that men imbace themselues too gyue all prayse vnto God But by the way it may seeme straunge that a faithfull man should boast that Iesus Christ liueth in him and yet be mortall still So long as we liue in this world we be subiect too many infirmities and therefore this saying shoulde seeme to bee a vayne speculation or fantasticall conceit that Iesus Christ liueth in vs. But S. Paule bringeth vs backe to faith and telleth vs that although our life be corruptible to outward apparance and we subiect to all the aduersities of the world yet doth faith quicken vs so as our Lord Iesus Christ ceasseth not to make vs partakers of his heauenly life yea and in very deede we possesse it in somuch as we must no more consider the state of the faithfull according too that which may be iudged of it by our naturall wit but mount vp higher For the life which our Lord Iesus Christ imparteth vnto vs is a hidden treasure which we attaine not too but by faith which mounteth aboue the whole world Now it behoueth vs to hope for the things which we see not and which are hidden from vs and God is then highly honored of vs when we make suche account of hys worde and promises as that all the thinges whiche we see in the worlde cannot hold vs backe from seeking him continually and from going to him and from imploying all our wits about hym Now then first we haue to gather vpon this text that a man hathe neuer profited well in the Gospell till he father all his welfare vppon our Lord Iesus Christ For if we reserue neuer so little to our selues we be vnthankfull to God out of hand and his grace cannot be darkned by vs but that we be bereft of it as we are worthy And therein it appeereth that all such as trust in their owne merits are still full of pride and as it were mortall enimies to Gods glory It is true that they will not professe it with their mouthes but yet for all that the hypocrites which hope to be righteous by their owne worthinesse do decke themselues with Gods fethers Humilitie is the principall vertue among all others For what are all their merites Contrariwise when the faithfull humble themselues it is not to purchace grace in Gods sight as though they were worthy of it but to confesse as truth is that they haue not aught whereof too boast but must receiue all things of Gods meere liberalitie At leastwise it serueth to make vs acknowledge how greatly wee bee bound vnto him seing he hath shewed himself so kind towards vs as to spare nothing from vs. That therefore is the thing that Sainct Paule sheweth vs heere And it behoueth vs to wey well the second point where he saith that we liue in the flesh howbeit by the faith of our Lord Iesus Christ This word liue in the flesh doth in this text signifie as much as to be a wayfarer heere vpon earth and too passe through this transitorie life For when he speaketh of liuing in the flesh in the eight to the Romanes he meeneth to be giuen to wicked lusts as they be which haue no feare of God who giue themselues to do what they list Therefore suche as follow their owne swindge like brute beasts do liue in the flesh But in this place saint Paule compareth this outward life with the heauenly life which we possesse by faith For how shal a man put a difference betweene the faithfull and the faithlesse As well the one sort as the other do eate and drinke Surely the faithfull do eate and drinke soberly Yea and ye shall see of the faithlesse sort very well stayed and not gyuen to any drunkennesse or excesse But howsoeuer they fare a man would deeme at the first sight that this life is common to all men Neuerthelesse the faithfull do oftentimes drag their wings after them and nothing else but droope in this world and finally dye as well as all other men Then if a man looke but vppon the outward shew there is no diuersitie betwixt them To be short a man might say it is but lost labour to beleeue in Iesus Christ For we receiue not heere the reward of our faith and although God call vs to a further thing yet haue we all one common and like life in respect that all of vs must come to death How then doth Iesus Christ liue in vs For his liuing is hidden S. Paule bringeth vs backe vnto faith Now remayneth to know what the nature of faith is It is to behold the things that are incomprehensible to our senses to forsake the worlde and to seeke the kingdome of God and to holde ourselues to the pure simple word that proceedeth out of Gods mouth without respect of any thing that we can perceiue heere If we haue not this groundworke we shall neuer vnderstand what S. Paule telleth vs in this text For when men haue red it a hundred times yet shall they not know what difference there is betweene liuing in the flesh and liuing in the faith of our Lord Iesus Chryst Then is there an outward state in respect where of S. Paule dothe vnder that saying comprehend all things that concerne this transitory life There is also an inward state whiche is hidden from vs that is to wit the state which is promised vs and which we wait for by hope For the outward man must needes be defaced and decay by little and little til it be vtterly done away According whervnto although it be promised to Gods children that God wil giue them new liuelinesse and make them as it were to cast their fethers yet notwithstanding ye shall diuers times see them so diseased as it is pitie and the strongest men of the world waxe old and come to death Seeing it is so what preferment haue they aboue the vnbeleeuers Great howbeit that the same cannot be perceiued by eysight For we haue an inward man whiche lies hidden within vs and what ment Sainct Paule by that he ment that God worketh in such wise in vs by his holy spirit as we be always assured of the
them and to be short they cannot finde in their heartes to come as poore beggers before God but wyll alwayes bring some present with them And yet notwithstanding all that euer wee thinke our selues too haue is but abhomination Therefore Saint Paule sheweth vs that there is none other meanes for vs too receyue lyfe at our Lorde Iesus Christes hande and too bee made partakers of his death and resurrection and so to attaine too the heritage of heauen by his meanes than to be vtterly voyded of all the foolishe ouerweenings which the children of this world conceyue when they imagin with themselues ô as for mee I haue some vertue in mee I haue some towardnesse and to lay it all downe and cast it quite away For vntill wee haue forgotten our owne desertes surely wee shall neuer be able to conceyue the grace of our Lorde Iesus Christ Do wee then come vntoo him Let vs come vtterly emptie For if wee make any countenaunce of hauing aught it is nothing else but winde Truely whensoeuer men are puffed vp with pryde they become so full that they are readie too burst howbeeit all of it is but wynde But yet howe so euer wee fare that wynde holdeth vs backe from receyuing the benefites that are purchaced and brought vntoo vs by the Sonne of God and which he communicateth to vs by his Gospell Thus ye see wherevnto the conclusion tendeth which Saint Paule maketh heere Now the Papistes will graunt well inough that wee bee not able to purchase saluation except we bee helped by our Lorde Iesus Christ howbeeit they imagin that men may halfe saue themselues and that looke what wanteth is supplied by the grace of our Lord Iesus Christ c so they suppose thēselues to haue a good auailable startinghole But in saying so they shew thēselues deadly enimies of the grace of our Lord Iesus Christ and vpholders of the cace and quarell of the false Apostles and deceyuers that had corrupted defloured and falsfied the pure truth in the Church of Galatia For those sort of men coulde well inough confesse that Iesus Christ was the Sauour of the world and they would haue bin ashamed too say that Iesus Christ was nothing nay rather they professed Christianitie And what deemed they of Iesus Christ That he came too help mens infirmities bycause they were not able to discharge the lawe too the full and that for asmuch as they could not haue so great and large perfection as was requisite therefore it behoued them too bee helped by Iesus Christ and euen as much doo the Papistes say at this day But S. Paule concludeth on the contrarie part that then Iesus Christ had died in vayne If any man replie no not so for there should come some frute of his death and passion by helping vs too the forgiuenesse of our sinnes and although we haue meanes to satisfie God withall yet would not the same suffyze vnlesse Iesus Christ should worke therewith I say if any man make such replie let vs marke that S. Paule hild this for a certaine and vndeceyuable principle that doo the best we can there is nothing but cursednesse in vs till God haue receyued vs of his meere grace Lo wherein the Papists beguile themselues and not they onely for it hath bin a common errour among the Turkes and among all the Heathen men that euer were The Turkes can confesse well ynough that they haue neede of Gods mercie that hath alwayes bin an opinion through the whole world but they haue intermingled their own satisfactions with Gods grace as if they should say although God be pitifull towardes vs yet muste we procure fauour in his sight by our owne deseruings After that maner were the Heathen folke woont too speake And what say the Papistes now adayes All one thing For after they haue once graunted themselues too be wretched sinners and to haue neede to be succored by our Lord Iesus Christ and that his death and passion are auayleable to make them way vnto God they interlace their owne freewill and their preparations and thervnto say that they deserue on their side and that although Iesus Christ help them yet he dooth not all himselfe And in very deede that is the flat doctrine of the Papistes woord for woord For they say wee cannot deserue aught except Iesus Christ go before vs and shewe vs the way for they say that he hath purchaced vs the firste grace and that it lieth in vs to follow on and too attayne to the second And if a man aske them what is ment by that first grace they say it is the occasiō of meriting or deseruing for that is their terming of it and their maner of speache And this occasion of meriting is nothing else with them but that men are able of themselues too binde God too them by their owne satisfactions But S. Paule telleth vs that it is to outrageous yea and too Diuelish a trayterousnesse too haue such pride and therefore he cōcludeth that Iesus Christ should haue died in vayne if wee should seeke rightuousnesse in the lawe VVill wee then possesse our Lord Iesus Christ It behoueth vs too know wherefore wee come vnto him namely bycause that by the Lawe we are already condemned cursed of God cut off from hope of life and full of all corruption so as God must be fayne too clenze vs by his holy spirit and for asmuch as there are many infirmities in vs we must alwayes come to our Lord Iesus Christe and to confesse that there is nothing in vs but all cursednesse and miserie wee must needes come too this conclusion of S. Paules that Christ had died in vaine if it behoued vs to obtayne rightuousnesse by the law whither it were wholly or partly VVee must needes confesse that and the veriest idiotes are able to perceyue it in so much that if we receyue not Iesus Christ with that condition it is certayne that his comming shall profite vs nothing at all It will be but as a winde to blow vs away together so as wee shall be no more able to take hold of Gods mercie that is offered vs in Iesus Christ Now seyng it is so let vs learne to leaue such maner of mingling and acknowledge our selues beholden too our Lord Iesus Christe for all things for when we go about too interlace our owne merites with the free remission of our sinnes it is but a falsifying of Gods truth Besides this when we haue learned to rest our selues after that maner vppon him let vs bee taken in loue with the spirituall benefites which he bringeth vs and let not the afflictions and aduersities of this world hinder vs from holding on our course and from the ouer comming of all temptations and distresses but that we may haue full ioy in the middes of all our sorrowes and troubles assuring our selues that al that euer wee can suffer in this world is nothing in comparison of that which is prepared
that haue our eares beaten with it and are prouoked without end or ceassing to come vntoo God wee bee muche more faultie than they Beholde the Turkes beleeue that they woorship the God that made heauen and earth how beit for asmuch as they refuze our Lord Iesus Christe they haue but an Idoll The Papistes also are deceyued in theyr fond deuotions And yet for all that they bee not a whit the lesse giltie before God But what for that If wee that knowe the way of saluation whiche heare Gods voyce ringing continually in our eares which are inlightened with the sunne of rightuousnesse euen with our Lord Iesus Christ If wee I say become as good as brute beastes and discerne not betweene good and euill must it not needes bee that we are as ye would say bewitched For seing that God is so gratious vntoo vs as too come to vs and to teach vs so familiarly surely he hath iust cause to complayne of vs as he also dothe My people sayeth he by his Prophet Micheas what can I doo more for thee than I haue done Then if God pleade agaynst vs and charge vs with all the meanes whiche he hath giuen vs to make vs wholly his that he might inioy vs without gaynsaying and we on our side cast a stoppe in his way and are loth to bow downe our neckes to receyue his yoke or else be fickleminded and fleeting too forsake all agayne too day or too morrow and had leuer too bee beguyled by the craftes and illusions of Satan than to bee guyded by the truth which is certaine must it not needes be that we are as monsters that is to say folke that make vtter defiance too nature Therfore let vs learne to looke better vpon our selues heere for looke what was once sayd too the Galathians is spoken still at this day vntoo vs. For it was not for that peoples sake alone that S. Paule wrate but the holy Ghost quickeneth vs vp still now and telleth vs that if wee haue once receyued the doctrine of the Gospell and afterward start away from it so as if a man trace vs he shall find no constancie nor stedinesse of fayth in vs we be so much the more damnable and cannot sheeld our selues with any thing for when we shall haue taken all the couerts in the world we shall abide conuicted of such leudnesse as in the end we must needes haue our mouthes stopped and God muste set vs foorth as an example of all vnthankfulnesse in somuch that wee shall become odious both too men and Angels bicause we made no better account of the doctrine of saluation which is so precious a seede as wee see that the Scripture speaketh of it Yee see then that the thing which we haue too beare in minde is not that the onely Galathians are rebuked heere by S. Paule but that we be taught in their persones to walke in feare and awe when God shall haue bin so gracious too vs as too call vs vnto him and too shewe vs what his will is And it is not for nought that he vseth so sharp and rigorous woordes as too call them fooles and witlesse and consequently too say who hath bewitched you But we heare how that in the fourth too the Ephesians concerning the vsing of the Gospell he sayeth that when wee haue once bin taught it we must not be as little babes that are led too and fro and made to beleeue that the Crow is white but we must be so settled in it that although the Diuell stirre vp neuer so many troubles false opinions and lies yet we may still hold our owne and keepe on our pace assuring ourselues that Gods truth is infallible Thus ye see that the end whereto the Gospell ought to serue vs is not only to shew vs what is good for vs but also to arme and fence vs agaynst all incounters and against all Satans slights so that if there rise vp any heresies or other corruptions we may still mainteine the battel valiantly and get the vpper hand by our faith and not be pyped any more into the fowlers snare according to the similitude whych S. Paule vseth Now then seing it is so it must needes be that we be bewitched and possessed with the Diuell if suche a remedie suffise vs not after that God hath manifested himselfe vnto vs and wee knowe yea euen fully and assuredly that it is he which speaketh If we be not moued by his authoritie what will become of it Againe whereas we haue our Lord Iesus Christ shyning vpon vs as it were at high none days must it not needes be that we are at defyance with nature as I sayde afore if wee seeke heere and there for by ways when the right way is layd before our eyes So then it is not without cause that Sainct Paule speaketh so roughly too that people which had chaunged the doctrine after that God had granted them the grace to haue his truth shewd vnto them But we must call to mind also how God vpbraideth his people of olde tyme by hys Prophet Ieremy Go your wayes ouer the sea saythe hee and into the Iles and into farre countries and ye shall see euery nation worship his owne Idolls without chaunging And wherefore then are you so variable As for those they know not wherevppon they be grounded They haue but a certayne opinion which carieth them away and beguileth them and yet notwithstanding they hold on still without turning aside and sticke wholly to it and why then should you which know what God ye obey be so fleeting Nowe therfore let vs marke well that if we be lightly turned and thrust aside from the doctrine of the Gospel there shall neede none other witnesse against vs at the last day than the wretched vnbeleeuers which follow their owne superstitions for we see they be wedded to them Looke vpon the Turkes and Painims looke vpō the Iewes and Papists They wote not what God they worship they haue but a weening in sted of fayth and yet not withstanding a mā cannot plucke them from theyr false fancies and they bee so giuen vnto them as a man can neuer remoue thē Then if wee on our side knowing that it is the liuing God which calleth teacheth vs dayly and that the thing which is vttered by men commeth of him and of his holy spirit and hauing record of the law the Gospel which cannot fayle if we I say hauing such a resting stock for our faith be afterward vnconstāt so as our eares itch to receiue euery new toy and men make vs to alter our mind in lesse than the turning of a hand what else betokeneth it but that we wilfully refuse Goddes grace as if we wold shet the gate against him that he might not com in vnto vs Or else if after we haue once knowen that he offereth vs so in estimable a benefite in his Gospell wee cast it downe and trample it
heereafter For hee is called the earnestpenny and the Seale of the heritage that is promised vs and whyche wee looke for Yee see then that Gods spirit must dwell in vs if wee bee hys children But besides this there are also gracious giftes as for example there was in olde time the gift of Tungs the gyfte of prophesying the gift of healing and suche other lyke And euen still at thys day God sheweth well that hee hath not vtterly forsaken hys Church For although visible gyftes reygne not now as they did then yet notwithstanding we may see still that God doth by some meane or other vtter his operation among vs. Furthermore Sainct Paule speaketh heere to all men And therefore according to the common and ordinarie meening of it wee wil take this word Spirit for the renewmēt which God worketh in his children as it is sayd in the third Chapter of Sainct Iohn For in asmuch as we be borne of flesh there is nothing in vs but vtter corruption and we tend always towards the earth No doubt but men glory in their owne wisdome and moreouer thinke that they haue a free choyce and will of their owne to take the good and leaue the euil but those are but dreames For it is certayne that so long as we bee let alone in our owne nature wee tende euermore vntoo euill and the scripture also condemneth vs of it saying that there is not any thought conceyued in mannes mynde but the same is leawd and all our affections are enemies and rebells against God Therefore let vs not beguile ourselues any more with vayne flatteries but acknowledge ourselues too be vtterly marred in Adam so as there is nothing but sinfulnesse in vs. Notwithstanding God prouideth for that mischeefe when he toucheth vs too the quicke by hys holy spirite and so purgeth our harts as we desire to obey him and although we bee not so perfect as were requisite yet we fight against ourselues and go forward still to goodnesse And surely when Gods spirit is as a bridle to vs to hold vs backe in his obediēce it is a sure token that God dwelleth in vs and gouerneth vs as his flocke and holdeth vs for his children For we cannot bee counted Christians without this record that God warranteth himselfe to bee our father and that his holy spirit is as a seale thereof according as I haue already alledged the record of Sainct Paule out of the first to the Ephesians And now he sayth that the Galathians had receyued the spirite of God by the preaching of the Gospell Then seeing it is so it was for too be concluded that the workes of the law could not iustifye them And why For we must always come backe to thys principle which we haue treated of namely that in the Gospell we be vtterly stripped out of all the goodnesse and vertue whiche we thought ourselues to haue and that God doth vs such shame as we be fayne to come to him as quite confounded For although God set oure cursednesse afore vs in the law yet we perceiue it not so well there as in the Gospell And we see how the hipocrites do always flatter themselues and thinke too performe the thynges that are commaunded them But in the Gospell there are two things For God sheweth that there is nothing in vs but pouertie so as we must bee fayne to come to begge his grace with vtter acknowledgement of our bacenesse how that we haue done amisse and haue not one sparke of vertue in vs woorthy of commendation Now then seeing it is so Sainct Paule doth not without cause tell vs heere that such as receiue Gods spirit by the preaching of the Gospell must be voyd of all trust in their owne merites and acknowledge themselues beholden all wholly to Gods meere and free mercie for their whole saluation And why so For they be thinges that can no more match togither than fyre and water that we should be iustifyed by the Gospell and also iustifyed by the law VVhat then Is the Gospell contrary to the law No for as I haue declared already God is author as well of the one as of the other and there is no contrariworking in hym but the question heere concerneth the cace of our saluation God hath gyuen men hys lawe too shewe them the way too lyue well and thereby intended to bring them to suche condemnation as if hee shoulde preferre an inditement agaynst them and put a halter about theyr neckes For truly in the law we see nothing but ▪ Hell gaping open vppon vs that Gods vengeance is ready afore hand to incounter vs and that he is armed against vs as our enimie Those are the thynges whych the law setteth afore vs. But now is the Gospell gyuen vs for a remedy to the end that when we be so in despaire we should flee to the grace that is offered vs in our Lorde Iesus Christe and vnderstand that there is none other way to do vs good than the forgiuenesse of our sinnes whereby God doth so put away and wype out our offences as they come no more to account before him The thing then wherein our righteousnesse consisteth is that hee burdeneth vs not any more with the euil that is in vs. And althogh we see Gods intent and determination to be such both in the law and in the Gospell yet are we sure that there is no contrarietie in it Besydes this also if we be not iustifyed by the Gospell howe can wee attayne saluation by the lawe It is true that the lawe is a preparatiue too bryng vs to the Gospell for so long as men bee puffed vp wyth pryde Gods grace hath no enterance intoo them If a vessell be full of wind let a man labour to put what liquor hee will into it and he shall not get it in bycause the wynde beateth it backe and hindereth the putting of it in And we may perceyue it euen in mannes body for we must bee fayne too take similitudes of worldly things too leade vs to higher thinges If a man be hungrie and yet notwithstanding haue hys stomacke so puffed vp as it cannot abide any thyng hee may well bee full but what for that All is but wind he hath neuer the more nurrishment within for all that but rather the wind hindereth the entering in of any good sustenance to nurrish and mainteine him Euen so is it with the foolish presumpteousnesse that is in vs. VVe beare ourselues in hand that we be well furnished with all thinges that wee haue neede of howbeit that is but wind howsoeuer we fare and that wynd shetteth out Gods grace frō entering in But by the Gospel our Lord bringeth vs low sheweth vs our wretchednes And therefore it behoueth vs to come to it with a consideratiō that our Lord Iesus Christ is set foorth vnto vs there to the end that we seing that there is not one drop of goodnesse in vs
should seeke it in him yea euen al wholy and not by peeces Thus then ye see why S. Paule reasoneth that for asmuch as we haue receiued Gods spirit by meanes of the Gospell it behoueth vs to hold vs therevnto and not go to the Ceremonies of the law nor to any other thyng one or other but be contented with that perfection seing it is gyuen vs and we may enioy it without geinsaying For although thys matter was written to the Galathians yet is it common to vs also at this day as well as to them Let vs marke I say how our Lorde Iesus Christ wrought in vs. And first of all let vs practise that which is shewed vs in the second to the Corinthians whiche is that it behoueth vs to be wholly new fashioned againe and to haue Goddes spirit dwelling in vs. So then the true marke whereby we may discerne whither we bee Gods children or no is Gods spirit But bring we that spirit with vs from our mothers womb Alas no. Nother commeth it any whit the more by our owne deseruings as I haue told you already but bycause it pleaseth God of his graciouse goodnesse to giue vs it thereby to draw vs to him If we haue any desire or willingnesse to walke in the feare of our God or if wee would fayne be able to call vpon him with a pure conscience it is a token that Gods spirit dwelleth in vs. VVe neede not to seeke any other witnesse nor to make any longer scanning of the matter But nowe haue wee gotten and obteyned this spirit by our owne merites No surely Then must we needes conclude that seeyng wee haue it of gyft it was gyuen vs by meanes of the Gospell For in the Gospell God vttereth hys myghtye power and working too the saluation of men as it is sayde in the firste too the Romanes Now if the Gospell bee the instrumente whereby we receyue Goddes spirite shall we go seeke other meanes VVere not that a renouncing of the power whyche is apparantly knowen too vs It is all one as if we would wilfully leaue the way that is shewed vs of our God too seeke bywayes after our owne fancie And if the Galathians were without excuce for theyr turning away from the Gospell too the lawe what shall wee bee in these dayes if wee will needes bee wrapped in the superstitions that men haue forged in their owne shoppes As for example the Papistes thinke too bee iustified not by the Ceremonies that God had commaunded in olde time but by the dotages and gewgawes that they them selues haue deuised For as for the thing whiche they doo nowe a dayes terme Gods seruice what else is it than a certayne hotchpotche whereinto euery man hath cast his owne peece and collop Seeing then that the caâ—e standeth so it is not a despising of God and a withdrawing of our selues from him by reiecting of his grace too the ende he shoulde not haue any accesse at all vnto vs when wee will needes mingle mens inuentions with the purenesse of the Gospell Must we not needes be worse than mad in so dooing Then let vs know at one worde that wee can not bee Christians but the holy Ghost muste holde vs in such humilitie as to make vs confesse that al our welfare commeth of Gods meere grace and so cleaue to our Lorde Iesus Christ as wee not onely take him for a peece or portion of our trust but bee fully satisfied with him as hauing drawne of his fulnesse assuring our selues that he is the full perfection not only of all wisedome but also of all righteousnesse and happinesse that in him lieth and consisteth all our welfare which welfare wee possesse when wee haue the Gospell and the preaching of faythe and when wee be cast downe in our selues and vtterly bereft of all presumpteousnesse which keepeth vs backe from comming vnto God Furthermore let vs be so rauished seeing that our Lord Iesus Christ hath so bountifully giuen vs all that was requisite for our saluation I say let vs bee so rauished with it as all things else that can be layde before vs may be but as smoke too vs and we vtterly despise and abhorre them too shewe how well we haue profited in the Gospell and therewithall bee so constant and stedfast in our selues as neuer to bee thrust out of the way whatsoeuer the diuell whisper in oure care And moreouer for as muche as wee bee so weake grosse and heauie that although God doo daily prouoke euery of vs to come vnto him wee come but as it were halting and creeping let vs inforce our selues more and more to beseech God too strengthen vs with his holy spirite and too make vs profite more and more in the knowledge of his Gospell And let vs not doo as those doo which imagine them selues too bee come to full perfection at the first day â–ª but let vs labour to go forwarde more and more in the hope of the heauenly life to gather such streÌ„gth as our fayth may grow from day to day till we come to the blessed stop wherof S. Paul speaketh in the fourth to the Ephesians which iâ— that we cleaue fully to our Lorde Iesus Christ Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs so to feele them more and more as the same may cause vs bothe too mislike them and also too aske forgiuenesse of them at his hande that by that meanes he may bee glorified by vs and wee so confirmed by his holy spirite as we may not doubt but that he dwelleth in vs and that as he hath once adopted vs for his children so he will holde vs still for the same And so let vs all saye Almightie God heauenly father c. The .xvj. Sermon which is the second vpon the third Chapter 3 Are yee so vnvvise that vvhen yee haue begonne by the spirite novv yee ende in the flesh 4 Haue yee suffered so muche in vayne At leastvvise if it bee in vayne 5 He therfore that giueth you the spirite and vvorketh mightily in you doth he it by the vvorks of the lavv or by the preaching of the fayth WEe know that all the doctrine of the Gospell tendeth to draw vs out of this worlde and to make vs come vnto God But that is impossible vnlesse wee bee lifted vp continually more and more Therfore if wee intende too profite in Gods schoole wee muste so labour to correct the infirmities that are in our nature as if wee were alwayes at the poynt too bee taken out of the world True it is that God of his goodnesse stoopeth downe vnto vs but that is not too holde vs heere beneath Likewise when he sendeth vs mortall men too bee as his messangers and exhorteth vs to come vnto him by such meanes as are fittest for vs and therto giueth vs his Sacraments which are earthly and visible signes therein wee see
while after VVee see that Dauid was an excellent King and Prophet and yet notwithstanding he sawe not the things whiche wee see nowe but onely in a shadowe As muche is to bee sayde of all those whome God guided vnder the auncient figures And for that cause oure Lorde Iesus Christe sayth that the eyes are happie whiche see the things that wee see since his shewing of him selfe to the worlde and that the eares are happie which heare the doctrine of the Gospel as it is preached vnto vs. Seeing then that God commeth after that sort vnto vs and becommeth so familiar with vs if wee shrinke backe and take Ceremonies and figures in steade of the good doctrine as though we might not come at him is it not a kicking agaynst him as it were in spite of him And dooth not that rebelleousnesse shewe vs to bee vnwilling that God should bee mercyfull and bountifull to wards vs as he sheweth him selfe to bee Nowe then we may easily vnderstande what S. Paule meaneth heere For he vpbraydeth the Galathians with their going backward like Sea-crabbes in that whereas they had bin trayned in the spirituall doctrine of the Gospell they turned backe agayne to the shadowes of the Lawe Likewise if wee in oure time after wee haue once acquaynted our selues with suche order as is according too the Gospell and be inured with such seruice of God as is ruled by his pure worde would needes afterward be mingling of fancies with it and say it will be good to doo thus and thus yet it were a turning backe agayne to the flesh that is to say whereas God hath aduaunced vs on high wee woulde drawe downe and that is a manyfest fighting agaynst him VVherefore let vs learne to apply this doctrine to our owne profite and for as muche as God hath giuen vs his worde purely preached among vs if we once know how he wil be honored and serued let vs not swarue from it neyther too the right hand nor to the left but let vs so profite in the worde that is preached faythfully vnto vs in the name of God as it may appeare that we desire to make it auaylable And surely the further forward that wee shall haue bin in it the lesse excuce shall wee haue if wee turne backe afterwarde as wee see many doo whiche waxe cold or else woulde fayne rowe betweene two streames and whereas it were to be looked for that they should haue gone continually forward and haue come neerer neerer vnto God they be stil musing vpon a sorte of seely toyes And now a dayes they that would shun persecution finde suche shifts as these They disguise and falsifie Gods worde by mingling and turmoyling mens inuentions with it So much the more therfore doth it behoue vs to take heed to this doctrine where S. Paule telleth vs that if God haue once set vs forwarde we must no more returne backe to our Apsie lyke little babes For it is a shame for vs when we haue once profited in the Gospell or at leastwise haue had leasure long inoughe for too profite and yet notwithstanding it shall seeme that wee neuer herd one worde of it according as the Apostle in the Epistle to the Hebrues vpbraydeth the Iewes saying Yee ought all of you too bee teachers in respect of the time that you haue bin taughte and yet notwithstanding you bee still like yong beginners Thus ye see the first poynt that we haue to marke vpon this text Nowe he addeth consequently Haue yee suffred so many things in vayne If at leastwise it be in vayne Here he wakeneth vp the Galathians by telling them that God had done them the honor to make them as witnesses of his Gospell and yet notwithstanding that afterwarde they had swarued from it And this is a thing well worth the marking For sometimes God doth vs so great honor as to serue his turne by vs so that his worde is by our meanes maynteined before men Nowe if therevpon we swarue aside and holde not out to the end in such constancie as appeared to be in vs it is a double shame and also it is to be taken for the greater crime bicause the occasion of offence is double and moreouer it is a vilanous vnthankfulnesse if wee continue not in the seruing of oure God when he hathe reached vs hys hande after that maner And this is so muche the more too bee noted bicause wee see many men bragge and boast them selues too haue wrought wonders if oure Lorde Iesus Christ haue serued his turne by them in any thing VVhat saye they haue not I doone this and that They wyll alleage their owne abilities in so muche that if yee beleeue them God is greatly bounde vnto them But put the cace they had doone a hundred fold more than they speake of yet are they euen therfore so muche the more beholden to God For it came not of their owne good towardnesse but of God who gouerned them by his holy spirite and if they ouershoote them selues afterwarde their faulte and offence is so muche the worse And why so Bicause they oughte too go forwarde and they go backwarde And moreouer they cause many mo too stumble than they should haue done if they had not bin set foorth too the vewe For when God lifted them vp as it were vpon the stage it was too haue them seene a farre off By meanes whereof they trouble an infinite multitude of people and therefore their faulte is so much the haynouser But yet is that vice too common For nowe a dayes suche as thinke them selues too haue done any thing for the Gospell will needes bee exempted from all lawe and rule in so muche that if a man blame them for dooing amisse what say they ought I not to bee borne withall For I haue doone this and that To bee short men will dispence with them selues after that maner and which is worse they aduaunce them selues proudly agaynst God when he dooth them the honour too imploy them about his seruice But let vs marke howe S. Paule sayth heere Haue yee suffered so muche in vayne He taketh occasion too blame the Galathians so muche the sorer bicause they had alreadie suffered for the Gospels sake and beene persecuted and indured many troubles bothe in their goodes and in their persons Howe nowe saythe he what is to bee sayde of all that you haue suffered Is it not a recorde that God had called you too the magnifying of hys name For in good faythe the things that wee suffer for the Gospels sake oughte too serue vs for a badge as if God did set vs in some honorable office The greatest honor that wee can haue is too bee witnesses of Gods truthe so that althoughe we be subiect to lying yet notwithstanding he iustifieth his eternal truthe which proceedeth frō him selfe euē by vs which are wretched creatures which are but wind smoke shadowes and lesse than nothing Seeing then that God
appoynteth and ordeineth vs to be lawful witnesses for the aduancing in larging of his Gospel by vs hath he not iust cause to complayne if wee swarue aside from it after wee haue suffered for it Therefore let all suche looke narrowly to them selues as haue had any good beginning And there is not any warning better worthie too bee taken heede vnto than this For seyng that the least of the Church haue ynough too bind them to Godward for his chozing of them from out of the world for his directing of his Gospell vnto thē in somuch that he hath left the great ones such as take highly vpon thēselues by reason of their great excellencie preferred the lesser sort such as are despized too the worldward and shall surely haue the harder accoūt to make if they shrink away afterward what shall become of those whom God vouchsafed to haue to be his standerd bearers and whom he perferred in such wize as they ought too haue bin an exāple and looking glasse to others what excuse shall there be for thē if they giue the slip And specially if they that haue suffered for the name of Iesus Christ for the doctrine of his Gospell so farre forth as to haue bin kepte in pryson and too haue bin tormēted yea and to haue bin brought euen vnto deaths dore do afterward start aside is it not an abolishing of Gods grace so far forth as in them lieth So little then ought any mans suffering for the Gospell serue to excuze him or cause him to be borne withall that such as haue suffered most ▪ ought too brydle themselues shortest knowing that the honour which God doth them holdeth them so much the more bound vnto him and that it behoueth them to bee the more watchfull and warer that they giue none occasiō of stumbling to any bodie For when folke shall say how commeth this too passe such a one should haue bin a Martir of God he hath indured much for the mayntenance of the truth and now beholde he is become a renegate it is a putting of the Gospell to shame reproch and what a thing is that By that meanes the name of God shall be greatly misreported And therfore let vs marke well that if we haue for a time serued God and he hath made our labour frutefull so as the Church hath bin profited and edified by it wee muste walke in the greater carefulnesse and take good heede that wee play not the shrewd Cow that giues a good deale of milke and when shee hath done strikes downe the payle and spilles it For if we doo a hundred times more harme than wee did good what can we alledge for our defence how can wee say that wee haue suffered for the Gospell VVherfore if we purpose that God shoulde allow of our seruis let vs learne to be constant firme and fast settled that we neuer swarue aside from our callyng but continue and go foreward in it more and more Howbeit for asmuch as this vpbrayding was very rigorous S. Paule mitigateth it saying If at leastwize it be in vayne VVherin he giueth the Galathians an incling that he hopeth much better of thē and that although they were start aside for a tyme yet it would not indure long but that vpon warning and exhortation they would returne againe into the right way And in this text wee see that when wee bee rebuked by Gods spirit it is not too make vs fumish nor to driue vs too such a desperatenesse that wee shoulde take the brydle in our teeth and fall too chafing but rather too drawe vs to repentance God then intendeth not to make vs so dismayed as too leaue vs in the briers but after he hath shewed vs our faultes he calleth vs alwayes home againe too him and calleth vs to repentance and sheweth vs that he is readie too receyue and take vs too mercie as oft as wee bee touched with true lowlinesse to be sorie for our sins and too acknowledge them vnfaynedly and freely Sith it is so let vs on our side be well aduized that when we be told of the faultes that wee haue done wee play not the mad Bedlems nor go about to win any thing by starting aside or dragging backe but yeeld our selues giltie and bee so meeke and patient minded as too suffer our selues too bee blamed after as wee haue neede And when rebukings shall seeme somewhat with the sharpest pricking to vs let vs alwayes beare in minde too consider too what end they tend and what frute followeth them and that although God rebuke vs throughly yet he is readie too forget all our faultes afterward Yee see then what wee haue to remember as if S. Paule should say that although we to the vttermost of our power haue abolished the grace of God yet not withstanding he on his part is loth they should perish would faine make them to prosper And therevnto he rebuketh vs to the intent we should not cōtinue vnamendable Therfore whensoeuer we shall haue bin so far ouerseene as to stray from the right way yet let vs know that our Lord calleth vs backe too him and giueth vs a meane to returne againe if our fault be not matched with wilfulnesse Now after that S. Paule hath spoken so he addeth againe that God had delt foorth the giftes of his holy spirit among the Galathians yea that by meanes of the gospel in somuch that the same ought to haue bin ynough to hold them to the doctrine which they had receyued without turning aside or wandering away frō it VVhereas he speaketh here of Gods spirit he meeneth not the grace that was treated of this morning which is common to all the faythfull but vseth an other kinde of reasoning as we shall see by the sequele namely that besides Gods shewing of himselfe generally too all the Galathians that he had adopted them for his children he had also ordeyned Prophetes among them and men indewed some with the gifte of Tunges some with the gift of healing othersome with such other like But all this came to them by meanes of the Gospell and therefore their turning backe againe to the Ceremonies of the law was a burying of all the operacions of Gods spirit I haue told you already how we must beare in minde that God cōmunicateth his spirit to all his for without that we could not be Christians bicause there is nothing but euill in our nature God must be fayne to reforme vs bring vs backe to himself so as we may become as it were new creatures Yee see then that God doth make vs generally all parttakers of his holy spirit by meanes wherof we be touched with the feare of him inlightened with fayth to seeke our saluatiō in Iesus Christ and cheered vp to resort vnto God to cal vpō him to yeeld our selues obediently to his will to be short so ye see that Gods spirit is cōmon to
staues end too the intent too humble him as he doth all the rest of the faithfull Then could not Abraham bring aught of him selfe for looke what goodnesse so euer he had he hild it of God and of hys free goodnesse And moreouer the same was yet still vnsufficient too saue him for by nature he was vtterly lost and damned as all the rest of Adams lyne is Therefore it stoode hym in hand that God shoulde receyue him through pardoning of his sinnes and looke vpon him singly in his faythe But let vs marke also that Gods iustifying of vs is by fayth that is to say by his owne meere and alonely goodnesse and that thervpon it behoueth vs to rest in his promise by the vertue wherof he alloweth and accepteth vs yea and our works also not in respect that they come of our selues but for that we do theÌ„ by the grace of his holy spirite and therfore dooth he accept them and allowe them as righteous yea euen so farre foorth as to rewarde them as the whole scripture doth plentifully witnesse And yet dooth all this also proceede of fayth For when wee bee iustified that is too say accepted for righteous before God then also are our works iustified that is to say God accepteth them for rightfull although there be not any worthinesse in them nor any cause at al why he should receiue them Then like as wee our selues are iustified by Gods onely free goodnesse when wee receyue his promises by fayth euen so bee our workes iustified by the selfe same meane After that maner was Abraham iustified in his person and then likewise were his workes also iustified before God But howsoeuer the world go if yee consider the originall cause and welspring of all yee muste needes conclude that nothing else was made account of but onely fayth For had God listed to sift Abrahams life he had bin coÌ„demned as all other mortall men are But his intent was to take him for his owne and nothing perswaded or moued him thervnto but his own mere mercy Also Abraham had his eyes shut agaynst all vayne trustes wherewith men deceyue them selues he knewe there was nothing able to bring him to lyfe saue the onely mercy of God To bee short like as Abraham had no regarde but of Gods meere mercie so God had no regarde but onely of Abrahams fayth and by that meanes was he iustified So then let vs leaue all things that men imagine to bring them selues in fauour with God by mingling this and that with fayth for they are all but falshods and illusions of Satan and let fayth haue such foundation as this that is too wit that with al humilitie we acknowledge our selues to bee then righteous when God forgiueth vs our sinnes and that by the same meanes our works also are reckned for good and righteous bicause God listeth not to sifte them narrowly but taketh them in good worth of his fatherly goodnesse Thus yee see what wee haue too gather vpon that text Now that the blessednesse of Abraham belongeth vnto vs and is ment vnto vs it appeareth by that which I haue touched alreadie and by that S. Paule auoucheth that all natiâ—ons should be blessed in Abraham And nowe remayneth too see the reason that S. Paule addeth on the contrarie part For men by their good wils can neuer finde in their harts too giue ouer the opinion which they haue of their owne righteousnesse excepte they bee compelled and inforced too it For althoughe wee bee saped in so many vices as is oughly to beholde yet the worst and deepest rooted vice in our nature is pride or presumptuousnesse whiche is a selfewilled weening that there is somewhat in vs in so muche that although God tell vs that we be right nought and that there is nothing in vs but leaudnesse filthinesse and vnclennesse and that all the vertue which we dreame vpon is but vanitie leasing yet can he not compasse to humble vs til we our selues perceiue our owne neede and haue it proued to our faces And therfore it behoueth vs to marke well the reason which S. Paule addeth heere to drawe vs to the pure fayth and to turne vs away from all the vayne trustes which we can haue in our owne deseruings All they sayth he that are of the law are accursed For it is written Cursed be he that continueth not in all the things that are written and conteyned in this booke too doo them VVhen as S. Paule sayth that all they which are of the lawe are cursed he meaneth that so long as men rest and muse vpon their owne works and thinke to obteyne grace by that meane before God they be cursed For as I haue declared heeretofore like as he that forsaketh him selfe and renounceth al that he hath of his owne and groundeth him selfe vpon the only mercy of God is of fayth so contrariwyse hee that thinketh too bring any seruice wherewith too binde God vnto him or imagineth to recompence him with his merites is of the Lawe But sainct Paule saythe that suche are cursed And why He alleageth the saying of Moyses Cursed bee hee that perfourmeth not all that is written heere It had beene sayde afore Cursed bee he that serueth straunge Gods Cursed bee he that blasphemeth God Cursed be he that breaketh the Sabboth day Cursed bee he that is stubborne agaynst his father and mother Cursed bee he that defileth another mans wyfe After the rehearsing of all these Curses and after the solemne vttering of them it behoued the people too answere Amen Amen as if there had passed some couenaunt and that God on hys side had made demaunde saying I wyll haue you too serue mee after thys maner yea euen without fayling in any poynte and in suche wise as yee keepe touche wyth mee through stitche in all things that I commaunde you and the people on theyr side shoulde answere Amen yea Lord we be contented to be all damned if we serue thee not and then afterward God should come and conclude Cursed bee he that performeth not all that euer is conteyned in this booke that is too say which misseth in any one poynt and the people should answere agayne sobeit Nowe seeing that the lawe curseth all suche as performe it not to the full let vs see if there bee any one that dooth it It is certayne that al men froÌ„ the greatest too the least are gyltie For why let vs consider the summe of the Lawe which is that wee should loue God wyth all our hart with all our minde with all our power and with al our strength and our neighbour as our self and then let euery of vs try his own life he shal neede none other iudge than him self to coÌ„demne him For although we loued God with an vncorrupted and sounde hart vnfaynedly yet can it not bee but that wee must bee drawen diuersly with many vanities Yea put the cace that a man were as perfect as an Angell
yet coulde he not loue God as he ought to doo for it would behoue all our wits to be imployed in the loue of him But now let vs marke if wee cast not many vayne lookes when wee open our eyes or if that when wee open oure eares wee bee not giuen too their much fonde talke that tendeth not to the honor of God or which is not vtterly voyde of sinne if at leastwyse it bee not wicked But howe soeuer the cace stande wee shoulde so dedicate our wittes wholly vnto God as that wee should not thinke vpon any thing wherein he should not bee glorified And where shall one be founde that dooth so No where but whiche worse is besides that wee haue our wittes farre haled and drawen away from the loue of God wee see that they tickle vs dayly vnto naughtinesse and that wee doo not so soone stirre a hande but it is to put it too many things of no value As muche is to bee sayd of our feete of our eyes and of our eares Agayne what a dungeon is there in mans hart what a number of croaked lusts are there so snarled one within another as there is nothing to bee founde among them but confusion In so muche that it is vpon very good cause that Ieremie crieth out O what a maze is the heart of man wherein there is neyther ende nor measure to bee seene so that although a man should sounde and gage him selfe neuer so deepe yet it is not possible that he shoulde attayne too the knowledge of the hundreth part of his naughtinesse There is none but onely God that can bee iudge of it So then let vs marke well that although God haue begotten vs agayn by his holy spirite and that we strayne our selues to the vttermost to serue honor him yet must we needes come farre short of the ende and bee still but on our way thitherwarde yea and go alwayes halting And moreouer beside oure slownesse wee meete with many falles and many shrewde rushes we limpe on the one foote and stumble on the other and diuers times we tumble ouer and ouer Lo what our lyfe is Therefore by the Lawe we see we be all of vs accursed yea euen when there is no many fest sinne in vs. For as I haue declared alreadie if there were no more but this that no man dischargeth him selfe of the full performance of the Lawe it were too be concluded therevpon that all of vs are condemned by the Lawe and therfore that it standeth vs in hand to seeke our rightuousnesse else where that is to wit in the mere mercie of God Now then wee see howe S. Paule sheweth vs that all such as haue any vaine trust in their owne merites are ranke traytors too God and make warre agaynst hym For he dooth as it were dragge them foorth by the heare of their heads and shewe them the distresse wherin they be and what a stubbornesse is it if they will not come vnto him Must not the diuell needes haue dulled them VVee see then that S. Paules meaning heere was too driue men too seeke their rightuousnesse and saluation in the only grace of our Lord Iesus Christ for without that the other should neuer befall vs bicause wee alwayes surmize some valew to be in our selues and that selfestimation or ouerweening doth so blind vs that we can not glorifie God in his rightuousnesse by keeping our owne mouthes shet till wee bee conuicted as wee see in this text Furthermore let vs marke that S. Paule hath taken heere a principle which the Papistes cannot finde in their hartes too agree vnto â–ª For among other things they say cursed and banned bee he which shall say that God hath commaunded vs more than wee are able to doo They excommunicate and accurse all such as are of opinion that the rightuousnesse of the Lawe ouerreacheth all the abilitie of man For it seemeth to them that God ought not too commaund vs any impossibilitie that eyther wee must haue wherewith too performe the Lawe or else the Lawe should bee too no purpose So doo they thinke and so doo they say but the holy Ghost saythe the flat contrarie for God is not bound to fashion himselfe to our abilitie It becommeth vs to regard what we our selues ought to do VVho is he that dare step vp and say that he ought not to loue God with al his hart For seeing that wee bee his is it not reason that wee should bee wholly dedicated vntoo him Yee see then that we bee indetted vnto him of the perfect loue which he requireth Ageine if wee talke of our owne strength it is not too bee sayd that wee bee able to discharge our selues of our dutie as in respect of the loue which we owe vnto our God As for example If a man haue wasted all his goods in ryot and haue not aught lefte wherwith too pay his creditors shal that discharge him of his dettes If any man say it is not through our owne default Yes surely is it For in as much as wee bee corrupted in Adam originall sinne holdeth vs sufficiently conuicted and giltie before God so as it is no excuse too say I am weake or rather vtterly vntoward and I can not so muche as thinke one good thought accordyng as Sainct Paule declareth It is true that wee can not thinke so muche as one good thought and that our harts are full of sturdinesse and malice so that al our affections are enemies vntoo God So speaketh the Scripture but howsoeuer the worlde go wee ceasse not too bee still bound too our duetie VVherefore let vs marke that the Law is commaunded vs though it be impossible for vs to fulfill and performe it And if it were not so S. Paule would not haue sayd in the eyght too the Romans that God performed that thing by the meanes of our Lord Iesus Christ which was impossible too the Lawe In saying so he sheweth well that wee bee not able to performe all that God commaundeth vs. For if wee could bring that to passe surely wee should be iustified by it For it is sayde that all suche as fulfill the Lawe shall lyue therein If any man coulde bee founde that had perfourmed it he should liue But S. Paule taketh the same reason afterwarde too shewe that it is a follie to thinke to get righteousnesse by keeping of the Lawe for no man can bring it to passe as is required Now then as touching this text let vs vnderstande that S. Paule presupposeth that no man is able too perfourme the Lawe thoughe he strayne himselfe neuer so much insomuch that although he be gouerned by the holy Ghost yet shall he neuer be able to bring it too passe during this â—ightfull life bicause God giueth vs his grace by measure It is true that he could giue vs such perfection as nothing should be amisse in all our life but that wee should haue a full and more
God and neuer were moued to true repentance but haue alwayes had their consciences asleepe or rather bewitched none say I but such folks do thinke themselues to deserue aught and they beguyle themselues Then seing that the righteousnesse of the law is shut away from vs and we be vtterly barred from it it behoueth vs to go to another ryghtuousnesse which is that God take vs into his fauour of his owne free goodnesse and in sted of receyuing any thing of our bringing giue vs that thing for our paiment which is none of ours that is to wit the obedience of oure Lord Iesus Christ by deliuering vs from the condemnation wherein we were plunged that is to wit by putting away all our offences and sinnes As much is said of it in another place where Sainct Paul treateth excellently well of the doctrine which we haue heere For he doth also set downe the righteousnesse of the lawe And it is a wonder that the Papists haue bin and yet still are so dulled that they coÌ„sider not the warning that S. Paul giueth here being so faire and cleere as it is For it is always at their tungs end to say what that were a mocking out of al that God hath promised concerning the recoÌ„pence that he wil veld to good works And seing he hath so often sayd that we shal be recoÌ„pensed must he not needes discharge his promise For else men might accuse him of vntruth But Saint Paule telleth them alwayes thus my freendes if we thinke to stand in Gods fauour for our owne desertes let vs consider the promise that is giuen vs. For when there is any controuersie among men either for bying or selling or for any other like thing they will say here is the Indenture let it bee looked vpon I report me too that which is conteyned in it As soone as the deed is read the cace appeareth plaine and the seller will say the ownership of this thing is thine but yet vpon condition that thou haue payed for it If thou haue not payd thou hast nothing to do with it Ye see then that wheÌ„ we fall to scanning for the inheritance of saluation we must resort to the cheefe and originall deed or Indenture that God made betweene himselfe and vs. Nowe that deed or Indenture is the Law Therefore if men will needes bee payed theyr wages according too their seruice they shall finde themselues rather to be banished from the euerlasting life than to come any thing neere it God may say to them that if they performe al that is commaunded them the heritage of saluation is readie for them But nowe remayneth to bee seene whether any man can performe all or no. I haue shewed you alreadie that no man is able to doo it and so are wee euerie one of vs shet quite out of the doores The Papists consider not that but when they heare it sayde that hee which doth those things shal liue in them they beare themselues in hand that that there is no more doubt of the doing thereof it is ynough that God saith the worde In deede God speaketh the worde but hee requireth the performance of it at our handes After the same maner also do they take this text of Saint Paules where he sayth not the hearers of the law but the doers of it shal be iustified The Papists alledge that saying howbeit but to picke out their owne eies withall For S. Paule proâ—eth thereby that we cannot be iustified but by performing all that is commanded vs. The Iewes boasted that the Lawe was giuen vnto them saying Tushe wee haue the Lawe whereby it is tolde vs that we be Gods people Yea but it is with condition And where is the performance of that condition VVill it be found in you No. But S. Paule saith that wee become not righteous by hearing of the Law For it were a fonde matter if we shoulde come to Church too here what is tolde vs and euery man returne home to do what hee listeth himself It behoueth vs to performe whatsoeuer God coÌ„mandeth vs but none of vs performeth it therfore all of vs are damned sayth he The Papistes consider not this consequence but take onely this saying broken off from the rest namely that such as performe the law shall be iustified Yea verely if there were any such but where are they Also in the same Epistle to the Romans he declareth afterward that Gods promising of vs eternall life vpon condition that we performe the Law standeth vs in no steed at all bycause we shall neuer bring it to passe forasmuch as by nature we be vtterly contrary to his rightuousnesse and afterward when he hath begotten vs again by his holy spirit we be so much the more bound vnto him wee haue receyued all our goodnesse at his hande and he shall but crowne his owne giftes in vs. Are these then merits or deseruings No. Howbeeit wee must passe yet further namely that although our Lorde voutchsafe to crowne our woorkes when they be good yet they be but partly good and there will alwayes be matter ynough founde to condemne vs with So then we bee quite and cleane bereft of all trust in our owne righteousnesse not onely bycause our workes are not of sufficient worthinesse before God but also bicause they be to be vtterly mislyked if we shoulde fall to entering into account and that God listed to iudge according to the sayde sentence He that doth these things shall liue in them for it is all one as if he should say you are all of you dead damned and past recouerie For why none of you performeth the things that I require of him and yet you owe them to me And that is the cause why I sayd that we must go to the seconde remedie that is to wit to liue by fayth And S. Paule in the text by me euen now alledged in sted of rehercing the saying of Abacucke which he had set downe in the .xvij. verse of the first chapter sayeth that the rightuousnesse of fayth hath good recorde in the Law For the rightuousnesse of the Lawe that is too say the rule that God giueth vs in his Lawe too iustifie vs with all is that wee shoulde keepe and performe all hys commaundements But the rightuousnesse of fayth speaketh another maner of language For it sayth that it is not for men too seeke in themselues the meanes too make theyr lyfe allowable before God and so to receyue the hyre or crowne of it but that they must rest wholly vppon Gods woorde so as it may be both in their heart and in their mouth For hee that beleeueth with his heart that our Lord Iesus Christ dyed and confesseth with his mouth that he is rizen againe shall by that meanes obteyn rightuousnesse before God VVe see then that Saint Paule vttereth himselfe the more at large to the intent that we should vnderstande that his separating of the rightuousnesse of the Lawe
whereoutof God hath deliuered me once twice or thrice before and that if God haue pitied me in some affliction to day so as I haue felt his fauor he afflicteth me to morrow with some other affliction what were my life if I rested vpon the worlde So then the Prophet mēt to declare that although the faithful be miserable and do but pyne away in this worlde yet notwithstanding they be blessed of God euen in this worlde and all the miserie which they indure here shall turne to their welfare for why they rest themselues vpon their God VVherfore we must vnderstand that there is a better heritage than this and that we seeke the true and euerlasting happines so as we may haue a stedfast continuance of our state But the woorde Rightuousnesse ought also to be well marked For if Abacucke had sayde the wretched sinners shall liue by fayth it would haue seemed that hee had spoken but to a fewe folke For it wil well ynough bee graunted that wretched sinners shoulde flee for refuge vnto God but as for those that excell in vertue ought they not to be exempted from the common aray and to be exalted too a higher degree at Gods hande and finally too bee iustified by prerogatiue Accordingly as we see nowadayes that although there bee nothing but al maner of filth in the Popish Ceremonies and Clergie as they tearme it so as they ought to be abhorred both of God and man yet notwithstanding vnder colour of their Coules and all other their trumperie they ceasse not to chalenge God too bee greatly in their det And besides this when these dotardes haue made muche babling and trotted and scudded vp and downe from altar too altar and from Chappell to Chappell and gadded on pilgrimage to their seeming God ought not to forget any of these doings but all of it ought to passe for good payment in their account besides an hundred thousande other Items which they haue too set downe before him And that is the cause why our Lorde Iesus Christ sayth that the wretched loce liuers yea euen the verie whooremongers shall much sooner come too the kingdome of heauen than 〈◊〉 any of all these foule toades that are so puffed vp with the vaine trust of their own deserts that although their whole life be wicked and they thēselues are full of all lothsomnesse yet they will nedes bind God vnto thē vnder the shadow of their hypocisie Now to the entēt to cut off all occasion of such imaginations the Prophet saith purposely that the rightuous shall liue by faith At the first sight there should seeme to be some contrarietie in these two sayings How so Must we to the intēt to be rightuous liue by faith yea for if we liue not by faith we be not rightuous For what is the rightuousnesse of the Gospell It is Gods free giuing vs a cōuenient remedie whereby to come vnto him and to be in his fauor through our Lord Iesus Christ bicause we cannot obteyne rightuousnesse by the law Therfore whosoeuer liueth by fayth is out of doubt not rightuous of himselfe But the Prophet saith that those notwithstanding are rightuous which are saued by Gods only and free mercie Therfore it is as much as if he had sayd that although God giue vs the grace to imploy our selues to his seruice and haue by his holy spirit imprinted in our harts the true feare and honor which we owe vnto him so as we fight against the lusts of our flesh to the vttermost of our power striue against the sin that is in vs and in our nature yet must we shet our eies at all the things which wee woulde fayne find in our selues too please God with and rest wholy vpon our Lord Iesus Christ If the rightuous must be faine to be iustified by fayth who shall bee iustified by his owne deseruings None will take vpon them but Diuels wicked wightes and enimies of God Ye see then that the Papistes euen at this day coulde not deuize to shewe betten that they intende not to be rightuous than by theyr stryuing for the rightuousnesse of their owne woorkes and desertes as they doo For it is an vtter fighting euen with a spyte agaynst God and nature You Papists say you seeke too bee rightuous and howe euen by your selues and by your owne workes and deseruings VVell let vs consider what the Prophete sayth he sayth not that the rightuous shall liue by their workes but that they shall bee saued by the onely grace of God Now if the righteous giue ouer all selfe trust of their owne merites as of force they must needes do it is certaine that such as thinke to make God indetted vnto thē by bringing any vertue of their own vnto him do wipē raze thēselues quite cleane out of the register of rightuousnesse Thus ye see that the Papists so long as they dwell in theyr errour are reiected of God according to the sentence which hee gyueth vpon them heere by his Prophete And vndoubtedly when as Saint Paule alledgeth this saying of Dauid Happie is he to whome God imputeth not his sinnes hee sheweth well therby that those men are most righteous which do most condemne themselues and are most striken downe yea and are vtterly out of all hope of themselues till God haue succoured them by his goodnesse Now when Dauid cryed out happie is the man to whom God imputeth not his sinnes he was not a naughtipacke nor an vnthrifte nor a dispiser of God that had neuer tasted what it was too enter into his owne conscience and too ransacke his sinnes too the quicke but contrariwise God had chosen him and annoynted him by Samuell he was an excellent Prophete his reigne was a figure of our Lorde Iesus Christ and finally God wrought so in him that he was as an Angell dwelling among men And yet for all this he confesseth and acknowledgeth his sinnes and in confessing of thē doth sorrow and mourne and is in such vnquietnesse as if hee were tormented vpon a racke or torture till God was so gracious to him as to make him taste of his goodnesse and he knewe no ease till God had receyued him to mercie Then if God vouchsafe too forbeare the examining of our workes that is all our happinesse the onely way for vs to become happie is to haue our sinnes couered and too be in Gods fauour howbeeit not in respect of aught that is in our selues but by his turning away of his countenance frō vs damned wretches so as he consider vs not as of our selues but accept vs for his onely sonnes sake accordingly as wee see howe Dauid speaketh of it in another text saying Lorde enter not intoo iudgement with thy seruant for I knowe that no man liuing shall bee found righteous in thy sight VVherefore let vs marke well that according as eche man shall haue profited in the feare of God so also will he be the more
sure of the promis the heritage must needes come by faith And my alledging herof is bicause the thing that is spoken in this text might seeme darksome by reason of the shortnesse of it namely that the heritage of saluation yea and all the benefits that God bestoweth vpon vs in this world must proceede of our fayth that is too say without bringing any thing at all of our owne but onely by receyuing all things of Gods free gift For why Put the cace that wee shoulde hope too receyue according too our woorkes according to our owne woorthinesse and according too our desertes towardes God how might wee bee sure of the promises Truely wee should hang alwayes in a mamering for it would behoue vs still too consider thus verie well how haste thou discharged thy selfe what haste thou done And so shoulde fayth bee vtterly dashed But fayth ought too assure vs fully of Gods good will towardes vs whiche thing it shoulde not doo but wee should hang still in doubte and it shoulde bee but a bare opinion and that opinion should bee but an illusion of Satan For all they which thinke too haue any thing by their owne power must needes be bewitched by the Diuell Yee see then how it is too grosse a mockerie when wee thinke too deserue aught at Gods hand But howsoeuer we go to woorke though our eyes be seeled vp with hypocrisie and we take our selues too be wonderfull fellowes yet can wee not haue any certaintie in vs without fayth For hee that once done away by and by the promises fall to the ground we can haue none assurance of them Therefore wee must conclude that the heritage commeth by faith too the end wee may haue no more pride in vs that is to wit too the end wee hope not any more that wee can bee able too do aught of our selues or that we haue any free will to take or refuze the grace that is offered vs. VVe must forget all the things which men are woont to chalendge to themselues all must be layd vnderfoote we must come voide of all power emptie and hungrie and seeke at Gods hand the things that we want and not doubt but that he hath ynough in himself to succour vs with and that he hath also put into our Lord Iesus Christ all things that wee can wish and all that he knoweth to be for our behoofe and profite Thus yee see howe wee may inioy the heritage that hath bin promised vs in all ages and which God offereth yet still at this day by the doctrine of the Gospell And now let vs cast our selues downe before the Maiestie of our good God with acknowledgement of our sinnes praying him too make vs perceyue thē more and more that it may cause vs to walke in such wise in his feare as we may seeke nothing but too dedicate our selues wholly vnto him and that according as he seeth vs wrapped in feeblenesse and corruption it may please him too clenze vs thereof by his holy spirit and to beare with vs too the end That it may please him to graunt this grace not onely to vs but also too all people and nacions of the earth c. The. 21. Sermon which is the seuenth vpon the third Chapter 19 VVheretoo then serueth the Lavve It vvas added bycause of transgression till the seede came too vvhom the promis vvas made and it vvas ordeyned by Angelles in the hand of a Mediator 20. Novv a Mediator is not of one but God is one WEe haue seene heretofore that before the giuing of the Lawe God had alreadie shewed his goodnesse yea euen his free goodnesse in the linage of Abraham too the end that the Iewes should not haue any other leaningstocke for their saluation than the sayd promis that God would haue pitie vppon them and shewe them mercie in sending them a Redeemer by whom they should obtaine forgiuenesse of their sinnes Herevppon S. Paule inferreth that the lawe which came after the promis must not disanul that which God had already ordeyned and concluded howbeit that in the meane while it might seeme that the lawe was added too help the promis as though the promis had bin weake of it selfe For after the same maner doth the Apostle reason in the Epistle to the Hebrewes and bycause it is sayd by the Prophet Ieremie that God will giue a new lawe that is too wit the Gospell the Apostle inferreth that then it must needes followe that the lawe which was giuen by Moyses was weake and had no such perfection in it as a man might trust vntoo It may well seeme at the firste blush that a man might say as much on the contrarie parte namely that for asmuch as the lawe was giuen after the promis it was done for some accomplishment bycause the promis was not sufficient of it self vnlesse it borowed perfection else where for otherwyse the lawe might seeme too be needelesse But it were against all reason that God shoulde haue giuen a needelesse doctrine Therefore it standeth vs on hande too knowe too what purpose the lawe serueth and too what ende it was giuen or else wee shall alwayes bee of opinion that the promis was vnsufficient and could not saue vs but in parte Herevpō S. Paule declareth that God in giuing of his lawe had a farre other meenyng and intent than they imagine whiche seeke their rightuousnesse in it and make it the meanes of their saluation For it was giuen sayeth he bicause of transgression not for that there needed a bridle bicause the world was wicked and froward for we know there were lawes and statutes made among menne according too the vyces that had neede too bee redressed If all men were Angelles so as there were nothing out of square but euery man behaued himselfe well of his owne accord so as there needed no amendment then were Lawes too no purpose at all VVhat is the cause then that we haue neede of so many lawes and statutes The naughtinesse of men bycause they ceasse not too rush out intoo all euill and therefore remedie is fayne to bee prouided for it like as if there were no diseases there should neede no phisike but mens vnrulinesse causeth diseases and therefore remedies must needes bee prouided So then seyng that men haue neede to be bridled and as it were restreyned it is a sure record that they are bent too all euill and vtterly frowarde of their owne nature But S. Paule ment not after that sort in his forementioned saying He intended too passe further namely that God purposed too bewray mennes wickednesse by meanes of the Lawe And this reason is peremptorie too shewe that wee bee not able to purchace rigtuousnesse for heate and cold come not bothe out of one spring If a fountayne bee sweete there is no seeking of bitternesse in it but cleane contrarywise if a fountaine be bitter or brackish sweete water must be sought for in another spring Euen so is it
Christ who is the fountayne and welspring of all blissednesse Nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes praying him too make vs perceyue them more and more so as we may mislike of them and not onely confesse them with our mouth but also lay open our hearts before him and submit our selues wholly to his holy word and that in suche wise as wee may bee comforted by his free goodnesse as it is shewed vs in our Lorde Iesus Christ and he reforme vs also by his holy spirite too the ende that whereas wee of our selues be full of rebelliousnesse we may by his gouerning become teachable and readie to follow his holy will and to giue our selues ouer all wholly vnto him And let vs pray vnto him for all these things saying Almightie God heauenly father c. The .xxij. Sermon which is the eyght vpon the third Chapter 21 Is the lavv then agaynst the promises of God God forbyd For if the lavve vvere giuen too iustifie truely ryghtuousnesse shoulde come by the Lavve 22 But the Scripture hath shut vp all vnder sinne to the intent that the promise by the saythe of Iesus Christ should begiuen to those that beleeue 23 Novv before that fayth came vve vvere kept vnder the lavve shut vp to come to the fayth that vvas to bee reuealed 24 By meanes vvhereof the Lavv vvas our scholemaster to leade vs vnto Christ that vvee might bee iustified by fayth 25 But novv that fayth is come vvee bee no more vnder the Scholemaster WE haue alreadie this morning dispatched this poynt that the Law was not giuen in vayne though it coulde not bring vs too righteousnesse to make vs acceptable to God SecoÌ„dly it was shewed you that Gods giuing of hys Lawe was not to the intent we should seeke our righteousnesse and saluation there as though his grace had bin weake and vnsufficient but for a farre other respect that is to wit to giue men suche knowledge of their sinnes as they might be ashamed of them in theÌ„ selues for otherwise they could not be touched to the quicke to flee to our Lorde Iesus Christ for refuge as we see too much And now S. Paule moueth another question namely whether the lawe bee agaynst the promises For surely when it is sayde that the lawe promiseth vs saluation vpon condition that wee deserue it and the promise of the Gospell telleth vs that wee shall bee taken into Gods fauour without any deseruing a man would thinke there were some contrarietie in the matter As if a man shoulde offer mee a house so I would pay wel for it and did set me a price of it and another man should say vnto me no thou shalt haue it for nothing There is great contrarietie in these sayings And it seemeth that in speaking after that fashion God vnsayeth that which he had spoken in hys law where he sayth Serue me and keepe my commaundements you shall not misse of your wages For in the Gospell he speaketh another language saying I require nothing of you for yee bee so wretched that ye can giue me nothing but I receyue you into my kingdome frankly and of mine owne free goodnesse without any desert of yours your heritage is assigned to you euen bicause it is my good pleasure to doo it Heerevpon S. Paule declareth that although God speake after another maner and fashion in the lawe than in the Gospel yet notwithstanding when we haue well considered the marke that he shooteth at wee shal perceyue there is no contrarietie in the matter For as I haue tolde you this morning Gods promising of rewarde to our works is not to beguyle vs but to stop our mouthes that wee might not repine agaynst him as we see that the world doth which is alwayes ready to carpe at him with diuelish malapertnesse wheÌ„ he handleth them not after their owne will and liking God then cutteth off all occasion of grudging when he telleth vs that wee shall not be disappoynted of our wages for our wel seruing of him Furthermore let euery of vs examine him selfe well and he shal finde that that is not the match wherby we must obteyne saluation for there is none of vs all but he may condemne him self by his own life if he iudge without flattering But after that God hath spoken after that fashioÌ„ he offereth vs remedie in the Gospell and telleth vs that for as much as we be damned and can not hope to attayne any saluation by our works he him selfe offered it vs of his own free goodnesse bicause it pleaseth him so to doo And for that cause S. Paule answereth If the law had bin giuen to iustifie I coulde wel inough graunt that righteousnesse should be giuen vs by it But let vs see whether God ment that or no. It is certayne he ment it not Then sendeth he vs to Gods purpose as if he should say that the Hypocrites which are so puffed vp with pride ouerweening that they think they be able to iustifie them selues to win heauen are il expounders of Gods law yea falsifiers therof For men must alwayes haue an eye to the intent of the speaker Now God ment not to set men a gog with any trust in their own wit deseruings for we be too much giuen to that of our own nature VVe see it hath bin a common error through the whole world in all ages Therfore we nede no scholing to persuade vs that we be able folke that we can bind God to vs by our vertuous doings But contrariwise God hath giuen vs his lawe to the intent we should be wounded with it as with a sword the stripe be so deadly as we might be constrayned to flee to him for succor Seeing then that Gods will it to slea vs by the Law it is not giuen vs to make vs righteous And therfore they that seeke their life welfare there beguile them selues and there is no reason why they should alledge for theÌ„ selues yea how so God hath promised me it No but they must consider to what end he saith so Now we see how S. Paul hath discussed this question that there is no contrarietie betweene the Law the Gospel though God alter the maner of his speech at the first blush Now he addeth afterwarde That the Scripture hath shut vp all â—â—â—der sinne that we might obteyne the promise by the fayth of our Lorde Iesus Christ. VVhen he sayth that the scripture hathe shutte vp all vnder sinne he sheweth that men are too-too blockishe too thinke that God ment too assigne them a due wages or hire when he dyd set them downe this condition He that dooth these thinges shall liue in them Lette them reade the whole lawe let them searche the contents and substance of it let them looke well vpon the whole holy Scripture and they shall finde that it accuseth and condemneth all men from the moste to the
least without any exception Now if we be al condemned euen by the law what would we more Must it not needs be that we be tootoo much blinded with hypocrisie when we will needes binde God to vs after this sorte notwithstanding that we be farre wyde from all righteousnesse and he hath tolde vs that we can not compasse it in his sighte but that we must bee vtterly ouerwhelmed S. Paule alledgeth not heere any text too shewe that the Scripture hath shut vp all vnder sinne but taketh it as vtterly certayne and which ought not to bee doubted of any more among the faithfull And for proofe thereof wee see that euen from the creation of the world we be all of vs corrupted in Adam His sinne condemned not him selfe onely but also all his whole ofspring and all of vs are falne in that fal of his And thervpon it is sayd that al our thoughts are rebellings agaynst God and there is nothing but naughtinesse in vs. VVhat then is mans wit A warehouse of all wickednesse And seeing that God hath auouched it to be so at a word what shal wee gayne by chalenging this or that too our selues For all our startingholes shal but increase our miserie bicause that in so doing wee spite God and kindle his wrath so much the more For wherto serued all the sacrifices but to shew vs to our faces that all men are vtterly accursed so long as they continue in them And although there were no sacrifices at all yet very experience sheweth it Let euery of vs enter into himselfe let him consider what maner a one he is and let him viewe himselfe in the perfection which the holy scripture requireth at our hands he shal wel find that there is no way for him but to imbrace the promise of Gods mercy which he maketh vnto vs wheÌ„ he sayth that our iniquities shal be wiped out that there is no way for vs to come to him but only by his loue And doth he not hereby still bewray our sinne specially seeing he setteth down Iesus Christ for our rightuousnesse But if any maÌ„ list to haue a larger certener discourse hereof let him ad that which S. Paule setteth down in the third to the Romans where he setteth foorth the thing largely which is touched here briefly then shal he see yet better how the scripture hath shut vp all vnder sinne For there S. Paule alleageth the texts that serue to bewray mans nature till Gods haue drawen him backe changed him and fashioned him new agayne Like as when he sayth that God looked downe heere bylowe to see if he could find any soundnesse and all were corrupted yea and festered in their naughtinesse and there was not so much as one that sought after God Nowe it is certayne that there there is no speaking of two or three but generally of all men in whom God hath not wrought to gouerne them by his holy spirite Therefore it is all one as if Dauid did shewe vs in a paynted table what maner of ones wee bee by birth and heritage Afterwarde he addeth that which is written in the fiftith Psalme and in all the residue and finally alleageth Esay also to shewe that God was fayne to serue his turne with his own arme when he purposed to redeme men VVhat is it sayth he that men haue done in that behalfe For they do but runne forwarde and cast themselues headlong intoo all cursednesse and transgression They doo but wander they loue shifting sutteltie falshod and lying to bee short when God had looked that men should haue helped to bring themselues too saluation they were rather a hundred thousand times more in danger of perishing S. Paule therefore alleadgeth all those things Nowe let vs flatter our selues as muche as wee list yet can not the things bee called backe which God hath pronounced vpon vs. And as ofte as wee reade the sayde textes and heare Sainct Paules expounding of them in the forealledged chapter it is for vs too cast downe our heads and to receyue the shame which we deserue namely to be berefte of all glory and too seeke at Gods hande the things that we want And thus ye see how the scripture hathe shut vp all vnder sinne In the eleuenth chapter to the Romans he saith that God hath shut vp all vnder sinne too the intent to haue mercie on all But there heâ—â—seth yet one steppe higher For he speaketh not of the things that are told vs in the law and the prophets but of Gods secret iudgement in that it was his will that all of vs shoulde bee as good as drowned in destruction to the intent that there should be no saluation but only by his goodnesse Then if it be demaunded why God hath suffered men to fall into so miserable plight it is bycause he will haue vs beholden to his only mercy for all things Truly this will seeme straunge to many fantasticall persons whiche would fayne restrayne God to their measure and are so rash that when Gods determinations passe beyond theyr fleshly reason by and by they condemne him for spitefull and cruell Yet for all that S. Paule will haue vs too rest vpon thys saying that God hath shet vp all vnder sin that is to say that he could well haue created vs much stedfaster and perfecter than he hath done He could haue preserued vs as he doth his Angells He could haue giuen vs such constancie in the person of Adam that wee shoulde haue entered into the heritage of heauen without dying Yea and he could haue made that no mo should haue falne in the person of Adam but Adam alone But he listed not so to do If it be demaunded why the mischeefe spreaded out further is it not bycause God would haue it so Therefore we must in this cace as it were brydle and imprison ourselues and receiue the doctrine in suche wyse as Sainct Paule hath vttered it namely that God hath put vs all vnder sinne to the intent we should resort to him for mercie But it is not ynough that God hath so determined it in his secrete purpose it was requisite also that the determination shoulde be published and knowen For vntill such time as men perceyue themselues too be condemned they will still be weltring in some vayne selftrust and boast of themselues as we see too much The Scripture therefore must be fayne to bring vs to this vnderstanding that euery of vs may condemne himselfe for a sinner as it were with his owne mouth yea and that we do it vnfeynedly And why Bycause it is by beleeuing that we obteyne the promis that is to say the rightuousnesse that is freely promised vs. In the sayd text of the eleuenth to the Romanes whych I alledged euen now Sainct Paule sayth to the intent to shew mercy vpon all but heere he sheweth that it is not for all men to be partakers of it in generall For
they be both one thing as I haue sayde afore But in this text the word Faith hath yet a more peculiar signification which is the reuelation or discouerie which wee haue by the Gospell For it is very certaine that the forefathers had the spirit of faith or beleefe according as I haue shewed you alreadye that Abraham was iustifyed bycause he beleeued God that wee also must be fashioned like to his example in that behalfe as whereby we be made his children to come to the kingdom of heauē Then had faith his full strength at all times and there neuer was any other meanes to set God and men at one but yet was not the fayth reueled in Abrahams time bycause our Lorde Iesus Christe who is the very pledge and substance therof was not yet come intoo the world Thus ye see how we be iustifyed freely at this day and without any desert of our owne And why is that For he that beleeueth that Iesus Christ died for our sinnes and is risen againe for our iustification hath all the whole And as it is sayd in another place our beleeuing with our hart maketh vs ryghtuouse and our confessing with our mouth maketh vs safe But now had Abraham had oure Lord Iesus Christ discouered vnto him as we haue him at this day in somuch that he is as good as crucified among vs as Sainct Paule hath sayd heeretofore his fayth had bin all one with ours But it was yet after a sort ouercouered that is to say although Abraham trusted in Iesus Christ hoping for saluation at his hande and although he vtterly distrusted himselfe knowing that there was vertue in him that might go for payment before God yet was he hild still vnder shadowes was fayne to looke at Iesus Christ a far off For he was not yet named the day sunne of rightuousenesse as hee is called in Malachie Now then we see what Sainct Paul meant by saying that faith was not yet come namely that the cōuenient time of the reueling of it to the world as it is nowadayes by the Gospel was not yet come so that the fathers were shet vp vnder the lawe So therefore heere is some peece of difference and some peece of likenesse in somuch that if it bee demaunded what the state of the fathers wer that liued vnder the law it is to be answered that partly it differed from ours and partly was al one How were they both one In this that God had shewed himselfe mercifull to our father howbeit for our Lord Iesus Christs sake and that Abraham perceyuing how it stoode him on hand to put his whole trust in the meere grace of God gaue ouer himself and so his beleeuing was reckened to him for rightuousnesse as we haue seene afore In lyke cace was it with all the Patriarks and Prophets So then their taking was all one with ours in that they grounded themselues vppon our Lord Iesus Christ and boasted not of any thing saue onely Gods mercy and had the promises of the inheritance of the heauenly life as we haue Yet was there also a diuersitie bycause they were fayne to haue Sacrifises washings and such other like thinges till the comming of our Lord Iesus Christ And when the law was giuen so as there was a Preest that entered into the Sanctuarie to be an intercessor and the people stoode aloofe a great way of and a veyle or Curtayne was drawen in the middes of the Tabernacle to make a darkening of things ye see they were thinges wherein the state of the fathers differed from ours for during the absence of our Lord Iesus Christ they had Ceremonies figures whereas we haue the very body substance of them as saith S. Paule to the Colossians For God biddeth not vs to offer any mo Calues Sheepe or Oxem to wipe out the spots of our sinnes But he telleth vs that we must be sprinkled with the bloud of our Lord Iesus Christ through the power of the holy Ghost that in our Lord Iesus Christ we shall find all that is requisite for our saluatiō Ye see thē that as now faith reigneth in ful power that is to say whereas the fathers had but a little tast of it according to their mesure it is fully opēly reueled vnto vs. And for this cause S. Paul saith that the fathers were after a sort restreined or shut vp so that he likeneth the law to a bōdage in very deede so was it he will hereafter shew what maner of bōdage it is It is not ment that the fathers obteined not the euerlasting life which we hope for or that we shal not be crowned all togither at the last day but that God was fain for a time to weeld thē like little babes And for that cause also doth he vse the similitude of a scholemaster wil againe set down a third similitude of Tutors gouerners Howbeit for asmuch as this shal be handled in his due place let it suffise vs as now to vnderstād that whereas S. Paul likeneth the law vnto a bōdage it is to shew far greater fauor to vs thā he did to the fathers that died before the cōming of our Lord Iesus Christ bicause he vseth vs now after a freer fashiō And the secōd similitude doth yet better expresse that the Iewes were as children we now are as mē growē For this word Scolemaster betokeneth a master of childrē he saith thē that the law executed the office of a Scolemaster to traine vp the childhood of the people in old time And herevpon it may be cōcluded that the faithfull which beleued in Iesus Christ before he was manifested to the worlde were Gods children as wel as we And if they were children then were they also heirs Herin we see that we must not make thē like brute beasts as some fantasticall heads do which thinke that the Iewes contēted themselues with the possession of the plentifull land that was promised thē cared for no more but to be wel nurrished sed ther for that is too cursed a blasphemie But Iesus Christe serueth not to fil mēs bellies to feede their paunches he serueth to bring vs to the heauenly life It is said that Abraham saw his day that then was the thing wheron he rested his cōscience And wee see how Dauid did always looke vp higher thā the world Iacob at his death euē though he was giuing vp the last gasp and looked not to liue any longer in the world said he would trust in the saluatiō of God The aunciēt fathers thē were not little childrē after such a sort that they were not marked with Gods holy spirite nor called by him to the inheritance of the endlesse life but onely in the measure of faythe which was the differēce betwene thē vs. And how was that Euē bicause the law whiche they had was yet wrapped in figures shadowes whereas now Iesus Christ
a mutual agreement melodie betwene God and vs then hath baptisme the effect whereof S. Paule treateth and discourseth in this text And so the thing that maketh vs Gods children and clothed vs with Iesus Christ is that God draweth vs out of the corruption wherin we were by nature and will haue Iesus Christ to be our head and vs ingraffed into him to be parttakers of his goods Therfore looke when we receiue that then is all accōplished that is figured by baptisme If hypocrites brag of their baptisme S. Paule sheweth them that it is but vanitie and illusion saying that the circumcision of the letter is nothing that is to say if we loke no further but to the outward and visible Sacrament it is all of no value Euen so is it with baptisme it shall stand them in no sted which with their mouthes vaunt themselues to be Christians and great pillers of the Church forasmuch as they defile the thing which God had dedicated to so excellent an vse as I haue told you before Then let vs marke well that S. Paule speaketh this sentence not to all without exception which beare the signe and mark of baptisme outwardly but to such as fare the better by their baptisme Againe S. Paule meeneth not that baptisme that is to say the water hath the power to chaunge vs in such wise that we should be clothed with our Lord Iesus Christ for by that meanes God should be robbed of the prayse that is due to himself alone But he sheweth here the meane whereby we be certified that we be the members of our Lord Iesus Christs bodie I haue tolde you alredie that we must not seeke any other cause of it than Gods mere goodnesse for if we fetch windlasses one wher or other it is like as if a mā were a thirst and would turne his back to the fountaine to seeke water Therfore let vs learne that it is only God which knitteth vs to our Lord Iesus Christ of his own mere goodnesse that he doth it by the secrete power of his holy spirit and yet notwithstanding ceasseth not too woorke by baptisme as by an inferiour instrument according as wee see how all light cōmeth of him in somuch that there was light in the world euen before there was eyther Sunne or Moone And yet neuerthelesse God hath stablished the Sunne whereby we haue light heere bylowe euen vnto this day But yet doth not the Sunne serue too diminish the power that is in God alone Againe it is sayd that man liueth not by bread onely but by euery woord that procedeth out of Gods mouth And in good sooth the bread it selfe is a dead thing VVho giueth it vs It is God that inspireth life into vs for wee liue in him as S. Paule sayeth in the .xvij. of the Actes And yet notwithstanding it is his will too doo it by bread and he applieth it dayly too our vse too the intent we should bee fed with it So then there is none inconuenience that wee should bee clothed with our Lord Iesus Christ by baptisme and yet notwithstanding that the same should proceede of Gods meere grace and that it shoulde bee done by the secrete working of the holy Ghost surmounting the whole order of nature whereof baptisme dothe certifie vs bycause we bee rude and earthly God therefore is fayne too drawe by little and little by reason of our infirmitie too make vs too conceyue the things that otherwise are too high for vs. For where are our wings too stie with aboue the heauens VVee haue much a doo to creepe heere beneath vpon the earth and therefore God is fayne too come downe to vs which thing he doth by his Sacramentes Thus are we clothed with our Lord Iesus Christe by baptisme according also as S. Paule she weth by another similitude in the sixth to the Romanes For he sayeth that we bee greffed into the death and passion of our Lord Iesus Christ too the end also to bee made partakers of his resurrection and life This similitude of greffyng is as fit as the other of clothing For take mee the syen of a tree and cut mee of the head or some bough of another tree and greffe mee that little syen into it that was taken from another and yee see they growe bothe into one so as they become bothe one substance and the roote yeeldeth his sap too the little sprig that was taken from another tree Euen after the same maner are wee greffed intoo our Lord Iesus Christe sayeth S. Paule and that is too the end that our old man should be crucified in him and we be raysed vp againe in newnesse of life But heere wee haue first too marke howe gratious and bountifull God hath and still doth shew himselfe towardes vs in that it pleaseth him too vnite vs too his owne sonne for that passeth all the benefites whiche wee can conceyue in our imaginacion And therefore also doth S. Paule proue that all things which God hath do belong vnto vs and that we haue the inioying of them whē we once possesse his Sonne Seing sayeth hee that God hath not spared his owne Sonne how should he not giue vs all things with him Too be short God coulde not haue vttered the infinite treasures better than by ioyning vs after that maner to his only Sonne It is more than if he had giuen vs heauen and earth For surely if wee compare Iesus Christ with all the goodes of the worlde yea and all the goodes that are aboue the earthly world he farre surmounteth them all Marke that for one poynt Furthermore let vs vnderstand that God hath so vnited vs to our Lord Iesus Christ as wee must be fayne to haue all our lyfe in him And it serueth to humble vs the better and to make vs perceyue how horrible a thing it is to bee wrapped in the cursednesse of Adam For if the holy Scripture told vs not that wee muste be vnited to our Lord Iesus Christ before wee can bee in Gods fauour wee should not feele sufficiently the wretchednesse wherein we be hild by nature nother should wee hate our sinnes so much as we ought to do But now that it is tolde vs how it is impossible yea though all the Angels should come to our ayde that all the world shoulde helpe forward the matter and too bee short that although nothing wanted yet it were impossible for vs to come neere vntoo God or that he should looke vpō vs with a fatherly coūtenance yea or that he should acknowledge vs for his creatures til we be clothed with our Lord Iesus Christ This were ynough to make vs abhorre our selues And needes must it be that we be worse than lothely seing there is none other meanes to appease Gods wrath towards vs and to set vs againe in his fauour than by his couering of our sinnes by his clenzing of vs frō al our filthinesse infection by
deede wee muste not bee separated from him This in effect is it that wee haue too consider vppon this text Now herevpon S. Paule cōcludeth that there is nother Greeke nor Iew bond nor free male nor female but that Iesus Christ is one in vs all and all wee are one in him And by this sentence S. Paule ment to expresse yet better that only fayth ought to suffyze vs and that we must exclude all other meanes for else it were a derogacion as well to the grace of our Lord Iesus Christ as to the working of his holy spirite If any man alledge that circumcision was alwayes a recorde too the fathers of the same thing that wee haue at this day in baptisme the doubte is assoyled in the second too the Colossians where S. Paule sayeth that in being baptized wee bee circumcized howbeit not with mans hand nor with visible circumcision but that it ought to suffize vs that God acknowledgeth vs to bee partakers of the spirituall circumcision namely for somuch as baptisme is ordeyned too the same end now adayes And let vs marke that circumcizion serued to put a difference betweene the Iewes and the Gentiles It was as the Scripture termeth it a wall betwixt them too fence in the Iewes as the people whom God had chozen But nowe the blissing is published euerywhere so as there is no more diuersitie Now then baptisme being in these dayes succeeded in the place of circumcisiō supplieth the want of that old signe which was a figure and shadowe of things too come And that should not needed too haue bin if our Lord Iesus Christ had not bin away But nowe that he is manifested vnto vs ▪ we haue baptisme ordeyned in steade of it Notwithstanding let vs marke as I haue sayd already that we cā bring nothing of our owne wherwith to purchace fauour before God all that we can do is but simply to confesse our sinne which were ynough too drowne vs in despayre Furthermore wee haue fayth whereby wee recouer that whiche is requisite for our saluation I say wee recouer it by seeking it in our Lord Iesus Christ Nowe then if wee say yea but wee bee weake and rude wee cannot mount so high as too the secretes of heauen let vs looke vpon the baptisme that is giuen vs as though God reached out his hande too vs. There he sheweth vs to eyesight after what maner he plucketh vs out of the curse wherin we were plundged and couereth vs with our Lord Iesus Christe to the end that all our misdeedes should be buried by the perfection of his rightuousnesse For wee knowe he yeelded suche obedience too God his father that if wee come grounded therevppon we cannot but finde fauour at his hand Thus yee see how that on the one side God wil haue vs to rest vpon him and on our Lord Iesus Christ his sonne to the end we should draw out of the fulnesse of that foūtayne and yeelde the whole prayse of our saluation to the woorking of his holy spirite and on the otherside giueth vs baptisme as a help of our rudenesse and infirmitie Seyng wee haue all this what seeke we any more Is it not a wilfull robbing of God if wee will needes haue other helpes and put too other opinions and fancies as they come in our heades VVhereto serueth all this But suche minglings are Diuelish corruptions Therefore S. Paule telleth vs that wee must be so vnited too our Lord Iesus Christ as none of vs must aduaunce himself as though he were better worth than his fellowes but acknowledge our selues beholden too Gods meere grace for all things and bothe great and small muste indeuer the same togither and with one cōmon consent confesse that in our Lord Iesus Christ they haue all that is to be wished for and therefore giue ouer all the inuentions and deuices that can come in their owne brayne Yet not withstanding S. Paule ment not too say that there is no diuersitie of degrees as in respect of worldly policie For wee knowe there are maysters and seruants Magistrates and subiectes in a householde there is the good man which is the head and the good wyfe whiche ought to bee subiect VVee know then that this order is inuiolable and our Lord Iesus Christ is not come into the worlde to make such confusion as to abolish that which was stablished by God his father But when S. Paule sayeth that there is nother mayster nor seruant man nor woman he meeneth that too bee sure of their saluation men muste not set vp theyr tayles lyke Peacockes and stand gazing vppon their owne fethers but looke what woorthinesse so euer we weene too bee in our selues wee muste wipe it away and cast it vnder foote and acknowledge all to bee but hinderances that turne vs aside from comming to our Lord Iesus Christ Therefore when both great and small doo acknowledge that they cannot bryng aught of thēselues but must receyue all things of Gods only free goodnesse Then is our Lord Iesus Christ himselfe alone is all in all in vs that is to say we wil not go about to adde aught to the grace that he hath purchaced for vs and which he offereth vs dayly by his Gospell too the end wee should be partakers of it and inioy it too our saluation Thus yee see in effect that on the one side wee must keepe the ciuill orders of this world Let such as are great men and men of authoritie aboue others knowe that God intendeth too be serued by them in that state As for example let the Magistrates consider that they be so much the more bound to do their duetie seyng that God hath done them the honour too aduaunce them after that fashion aboue others Agayne they that are priuate persones and ought too obey the Magistrates must looke that they submit thēselues vnlesse they purpose to striue with God and to make warre against him Yee see then that S. Paule holdeth vs in sobrietie and modestie and vnder a bridle which was not deuized by men but dedicated of God too our vse bycause mankind could not continue without it And truely we ought too honour and reuerence the state of gouernance as a thing ordeyned of the Lord. And yet for all that when wee come too the heauenly life let vs assure our selues that all worldly things passe and vanish away as the world and the fashion thereof passeth sayeth Sainct Paule but the kingdome of God indureth for euer Then as touching our being children vntoo God and as touching our beyng his heires we come not to it by riches noblenesse or dignitie or by any power or vertue of our owne How then By Gods meere grace and goodnesse For the great ones must be fayne to stoupe and to humble themselues and the little ones muste needes wonder at the sight of Gods so inestimable goodnesse who hath vouchsaued to lift them vp after that forte aboue the heauens whereas
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
misseled through too light beleefe In this respect Saint Paule sayth that they bee worthie of double blame bycause that whereas God had set them in a good way and in a good forwardnesse they fleeted aside through their owne inconstancie And he maketh comparison betwene their present state and their former state For they had bin poore Paynims that had neuer tasted of true religion God visited them and graciously drew them to him and gaue them the knowledge of his truth Nowe forasmuch as herevpon they mingled the illusions and trumperies of Satan with the pure truth of the Gospell that was a fault too farre out of square and no more to bee excused than their former And that is the cause why Saint Paule sayeth at such tyme as yee knewe not yet any thing it was no maruell though you serued Idolles bycause ye were blinded in your errours and God had neuer disclosed himself to you that ye might haue bin able to discerne the lyuing God from all the forgeries of mans owne brayne But nowe that ye haue bin taught the Gospell and obteyned so great a benefite not by your owne trauell as though you had compassed it by your owne wisedome but by Gods goodnes who marked you out before you coulde seeke him and seeing hee hath so gathered you out to himselfe what excuce haue you too start away and not to continue in the doctrine which you knowe to be certaine and infallible Moreouer looke sayth he howe yll choyse ye haue made For God had giuen himselfe to you and you haue forsaken him for pelting tryfles For the Ceremonies of the Lawe beeing set alone by themselues from our Lorde Iesus Christ are but baggage Lo howe yee make great account of things too no purpose and in the meane while passe not at all for God Heerevpon as a man moued with great greefe hee concludeth that hee is sore afrayde that hee hathe lost his labour in that hee hath so long tyme streyned himselfe too bring them too the pure knowledge of the Gospell And therewithall he alledgeth a spice of the things which he had termed beggerly and vnprofitable Ceremonies namely that they kept the feastes conteyned in the Lawe as though there had bin some necessitie in the matter thinking too deserue and earne grace thereby before God This is the summe of the matter that is treated of heere Nowe wee haue a good warning too gather of this texte whiche is that if wee holde not out in the fayth of the Gospell after that God hath once brought vs vnto it althoughe the poore Infidels might be excused yet can not wee escape horrible damnation by reason of our vnthankfulnesse in that wee haue profited no better in the schole of our God It is true that although the heathen had no knowledge yet they shall not fayle to be condemned bicause there is naughtinesse alwayes to be founde in men for asmuche as they gaue them selues ouer to their owne superstition but if wee consider what they bee in respect of vs surely whereas they might haue a dosen excuses we should not haue so muche as a peece of one Therfore when we haue once bin inlightned with the truth of the Gospell like as the benefite of God is singular so also shal we pay deare for it if we make not account of it And let vs marke that this is not sayde too any one people alone but that it behoueth vs also at this daye too apply too our vse the things that S. Paule telleth vs to the ende that we become not so wretched as to giue ouer the truthe of the Gospell after we haue once knowen it but that it may bee so printed and rooted in our harts as the diuell may neuer shake vs from it Thus yee see what we haue to remember in that S. Paule doth heere set the leaudnesse of the Galathians before them and blameth them as vtterly vnexcusable for their starting away after that fashion from the pure truthe after they had once bin inlightned with it Now also herewithall we see wherof Idolatrie proceedeth and what is the fountayne therof namely the want of knowledge of the liuing God For wee muste needes haue some feeling in our selues that there is a God whō we ought to worship and which is worthy to be honored both of great and small bicause we haue our life of him It can not bee so cleane wyped out of our minde but that there shall alwayes bee some sparke of Religion in vs. But yet in the meane season euery man wanzeth away in his owne foolishe conceits bicause wee vnderstande not what God is nor can come at him Truely if wee were not corrupted and our vnderstanding blynded by sinne God would still drawe vs vnto him But for as muche as Gods image is defaced in vs there is nothing but darknesse that so horrible that when wee shoulde mounte vp alofte too seeke God wee thrust downe our muzzels too the ground like wretched brute beastes Therfore till such time as God shewe him selfe to vs it is vnpossible for vs to haue any true Religion and wee shall alwayes be led with abuses and meere follies Heereby we know what the vanitie of men is how euery man beares him selfe in hande that he hathe skill inough to gouerne him selfe Yea and wee see howe the very Idiots do brag of their wit and as for those that haue gotten any reputation amōg men they be so puffed vp with pride as they can not abide any correction or to be tolde of their faults But if men had any one drop of good wisdome were it not meete that the first poynt which they begin at should bee to knowe what God they ought too worship That is the poynt wherein they fayle in so muche that they seeke Satans leasings in steade of the truthe and worship Idols in steade of the liuing God till God haue called them to him VVee see then that to please God and to yeelde him acceptable seruice it is not for vs to behaue oure selues after oure owne fancie but we must suffer our selues to be guided and gouerned by his worde and holy spirite Moreouer if we will follow the opinion of this man and that man they be not a two or three that this text speaketh of but we see it is impossible to haue any good rule or to holde the right way till God haue taken the charge of vs to draw vs too him So then they that followe the steppes of their forefathers and make custome and antiquitie the rule too frame them selues by do shewe that they despise God And why for they wilfully leaue the fountaine of liuing water go to seeke puddles as though they had no wit to discerne betweene white and blacke Seeing then that S. Paules meening heere is too shewe vs as it were in a liuely image that men can not but go astray and deale vntowardly till God haue brought them into the way of saluation Let vs
noughte that Sainct Paule correcteth this speeche of his when hee saythe you haue knowen God or rather haue beene knowen of him As if hee shoulde say that when wee bee come too the knowledge of the Gospell wee must not imagine our selues too bee better than other men but that God preuented vs and that wee should rather haue perished a hundred times in our beastlynesse than haue come too any good amendment if God had not vtterly chaunged vs. Nowe then wee see what free will is able too doo whereof ignorant wretches boast them selues too the defacing of Gods grace No doubte but all men wyll graunte that they can not bee inlightened without Gods working but 〈◊〉 by after they restryne it agayne saying that his working is but in parte and it seemeth to them that euery man brings somewhat of his owne But all thys geere is excluded heere when he sayth that none but onely God knoweth vs who also marketh vs out too shewe him selfe vnto vs and too make vs come vnto him Then let vs generally vnderstande that it is not our owne worthinesse that hath brought vs too the obteyning of this benefite that the Gospell should be preached purely too vs and that euery of vs applyeth it too his owne behoofe for if I thinke my selfe to haue aught at all in mee why I should be preferred before one man or other it is a taking away of Gods prayse and an vsurping of it to my selfe and that were an intollerable trayterousnesse And therefore wee muste come backe too that which S. Paule sayth in another texte VVho hath made thee too excelle sayth he He speaketh too suche as commended them selues beleeuing that they had some vertue or excellencie in them as in very deede the Corinthians had suche spirituall giftes as might bee had in estimation among men S. Paule graunteth well inough that they had great graces and worthy of estimation but he asketh them from whence all of them came whether they were of their owne getting or whether they were able too take them of them selues It is very certayne that they were not VVherefore let vs learne that it is not inough for vs to haue Gods worde preached too vs excepte God worke in vs by his holy spirite according as experience sheweth in that it is not giuen too all men And moreouer there was neuer yet any man that bethought him selfe too seeke the good foode except it were offered him of God Therefore away with all the fonde imaginations of our owne head and let vs put away all pride let vs not thinke our selues wyser than other men bicause wee haue knowen the Gospell but let vs yeelde this prayse vnto God namely that at suche time as wee turned our backes vpon him and were as good as drowned a hundred thousande tymes in destruction he caste hys eye vppon vs and drewe vs backe too him selfe too the ende that when it is tolde vs that wee bee iustified by fayth and thereby obteyne saluation wee should assure our selues that the same commeth of his â—â—re grace and that our fayth is â—reely giuen vs bicause wee can not purchace it and let vs confesse with poore Agar that wee haue seene him that looked vppon vs afore For there wee haue a mirrour of all mankinde The sayde poore woman was in great heauinesse forsaken of all men and wyste not whither too go but God pitied hir and visited hir in the wildernesse Heerevpon shee confesseth that God had looked vppon hir before shee had thought vpon him So then let vs bee hilde in awe and humilitie seeing that the welspring and beginning of our welfare is that God knew vs and marked vs out at such time as we cared not for him but besides our ignorance did also despise him and were so brutish that euery of vs had sought his owne ruine and destruction if he of his owne infinite goodnesse had not hilde vs backe Thus ye see in effect what we haue to marke But now let vs put the thing in practise that is tolde vs heere which is that for as much as God hath called vs to the pure knowledge of his Gospell we must continue stedfastly therin according to the way which he setteth before vs who as we know is the liuely fountayne of all welfare as it is sayde in the seconde of Ieremie Then if wee go a-about too digge crauyed Cesterns that can holde no water is it not an vtter refusing of the benefite that was put into our handes VVhen a man seeth good meate readie for his repaste and knoweth that he may take good sustenance of it and yet will go hys way from the table and seeke dung and filthe too feede on is he not worthy too bee poysoned Euen so is it with all suche as are not contented with the pure doctrine of Gods Lawe and Gospell For beholde the fountayne is before them they may drinke their fill of it as it is sayde in Esay and S. Iohn and yet they had leuer too starue or else too feede them selues with winde Nowe then should not suche vnthankfulnesse bee punished double as S. Paule sayth heere Is it possible that yee shoulde returne agayne too the vnprofitable and weake Ceremonies that can doo you no good at all Nowe at the first blushe S. Paule might seeme too sharpe and roughe in speaking after that fashion of the Ceremonies of the Lawe For in very truthe although the Ceremonies had bin the first enterances or traynings like as in trayning vp of yong children men are wonte too set them firste too their â—psie yet notwithstanding our Lorde Iesus Christ was figured in them and there were promises in them too bring men too saluation For the remission of sinnes is the chiefe good thing that we can wishe for at God hand bicause that by that meanes wee be reconciled vnto him He receyueth vs as his children and we may call vpon him with free libertie Men therfore are then in true and perfect felicitie when their sinnes are forgiuen them And hereof they had as it were a pledge in their sacrifices in olde time VVhen they washed them selues it was a full assurance too them that God did clense them and that their spottes were no more layde to their charge but rather that they were receyued as cleane and vtterly without blemishe Howe then dooth S. Paule terme these things vnprofitable ceremonies which caried such instruction in them specially seeing it is sayde that the paterne of all the whole Sanctuarie was shewed to Moyses yea euen from heauen The law then serued not to holde men in some play as though God intended to busie them about petie trifles neither also did S. Paule regarde whereto the ceremonies auayled or serued the fathers of olde time He doth but only shew that when our Lord Iesus Christ was once come all those things were abolished For as he sayth in the seconde to the Colossians wee haue no more the figures and
woman with chylde which longeth to see hir childe borne into the worlde and although shee indure paine yet will not wreake hir selfe vppon hir babe by strangling it but bee more chare of it than of hir owne lyfe Saint Paule will vse the sayde similitude So then hee meeneth not here too stryke sayle as they say too please suche as had neede too bee rebuked but rather aduaunced him selfe as farre as hee coulde to winne them according also as hee will say that hee hathe pratled with them as a Nurse dooth with hir childe and that might well bee done wythout hardening menne in theyr sinnes Not that they shoulde bee too much borne withall for when a Nurse stoupeth too teache hir yong childe too go whome shee holdeth by the hande hir intent is not too make hym too tumble nor too teache hym too haulte nor too make hym suche a Cockney that hee shoulde not bee able too go when hee commeth too mannes age but contrarywyse when shee intendeth too staye the childes arme shee will take him by the hande or by some other part of him So then we see after what maner we must fashion our selues to such as are weake It is not too harden them in their naughtinesse but rather to amende them neuerthelesse we must go by measure hauing alwayes an eie to our owne abilitie And truely it is not for naught that S. Paule in another text exhorteth the stronger sort and the forwarder sort to applie themselues to such as are yet rawe and weake For if a man had neuer so great and excellent vertues that he were as an Angell yet surely if hee bee so rigorous that hee will haue euerie man too bee as perfect as himselfe all his vertues will bee but smoke VVhy so For the meeldenesse and gentlenesse which God commandeth vs serue to giue as it were a taste and sauour to all vertues And the better that a man knowes himselfe the more will he be thinke hym of the vyces that are in him which haue neede to bee borne withall and therefore that hee must also beare with others Againe hee will consider too what ende God hath aduaunced hym namely to shewe other menne the way and finally he will beare with himselfe least of all men And heereby may a man haue a good incling too discerne whether the admonitions proceede of pure loue or whether they proceede of too muche sternnesse For if in rebuking other menne a man take not heede to himselfe and flatter not himself ne cast forth his choler to finde fault with this man or that mannes vyce but in the meane while is vtterly steyned himselfe and woulde fayne bee plundged in it ouer head and eares it is certaine that all is but hipocrisie But when a man reyneth himselfe short and desyreth not to bee more borne withall than his neighbours if therewithall he be rigorous it is to be acknowledged that he hath the zeale of God and of his holy spirit in him and that he procureth the welfare of al men Thus ye see in effect why Saint Paule sayeth here that he intended to fashion himselfe to the Galathians Nowe hee addeth further that they had not hurt or offended him in any thing meaning thereby that hee vndertooke not any priuate quarell agaynst them For the verie things that marre all when doctrine and Admonitions come to bee put foorth are that eyther wee bee of opinion that the partie which speaketh is not woorthie too bee heard or that wee beare some hatred or pritch towardes him â—â—â—ure heartes For it is impossible that we shoulde take any thing in good part at his hande wheÌ„ we shal haue coÌ„ceyued any such opinion or fancie of him I see a man that speakes as an Angell nowe if I surmyze that hee hates mee and seekes too byte mee or that hee goes aboute too discouer my shame surely I shall not take any profite by heering of him But this cannot excuze vs for it is a lewde fault and althoughe it were true that a man hated vs and that hee rebuked vs vppon malice and spyte yet ought wee too learne too bee conformable The verie Heathen men coulde well ynough say that our foes did vs sometymes more good than our freendes For why they that loue one another will winke at many things and ouerpasse all without thinking amisse But their enimies keepe watch to take aduauntage of them whome they mislyke and when they spie any fault they misse not to blaze it abrode as sayth Salomon yea and sometymes when they woulde fayne fall out with a man they gyrde at him vnder pretence of giuing him warning Neuerthelesse when our enimyes doo so surely God giueth vs a meane too bring vs backe againe for the Diuell may nowe and then serue the turne of a Phisition towardes vs according as we haue seene howe Saint Paule sayeth that hee was buffeted by the same Messenger that is too witte of Satan which thing was done to beate downe all pride in him Therefore when our enimies come too syft vs after that fashion and seeke nothing else but too finde faultes with vs God dooth by that meanes waken vs bycause we were asleepe before in our owne flatteryes and if wee were wise and well aduised surely our enimies should oftentymes do vs more good than our friends as I sayde afore and as the Heathen men knewe well ynough And it is a great shame for vs that the blinde wretches which were plunged in darkenesse shoulde see more clearely than wee that haue the light of saluation and that wee shoulde not knowe the thing which those sillie deccyued soules perceyued And yet notwithstanding it is as yee woulde sa a peece of our nature and menne make an ordinarie rule of it that if they haue once taken any lewde conceyte that a man hateth them they bee so eagre and forepossessed with it that they cannot abyde too receyue any correction at his hande For this consâ—â—â—ration Saint Paule protesteth heere that in reprouing the Galathians hee dealeth not with any cace or quarell of his owne VVee sayeth hee haue bin freendes heeretofore I might perchaunce be dispyzed too the worldewarde my comming vnto you was not with any great pompe I was no paynted fellowe but I brought you the pure doctrine of the Gospell And althoughe I was a man withoute any great gaynesse so as I was not accounted of too the worldewarde yet notwithstanding you receyued mee as an Angell of God yea euen as Iesus Christ himselfe and whereof commeth nowe this alteration I holde on styll in doyng my duetie and why then are you so alienated from mee See if yee can alledge any other thing than that you hate Gods truth and cannot abyde it And what a shame is it that yee shoulde so hate Gods truth that yee shoulde disdeyne it in my persone bycause I am the Minister of it Nowe then wee haue to gather vpon thys Text first that such as haue the charge
I sayde at the beginning that is too wit that whereas our Lord Iesus Christe hath tolde vs that he will haue vs too heere those that come in his name as if he spake in his owne persone he ment not thereby too make them idolles among men too the ende that such as haue charge to speake in his name should be exalted too haue any tirannie but he ment that his woord should be receyued reuerently and without gaynsaying And whereas S. Paule sayeth heere that he was receyued as an Angell or rather as Iesus Christ it is as much to say as he came not in his owne name but indeuered too preach Gods grace purely and too make men too followe Iesus Christ to frame themselues wholly vnto him that he might haue his due preheminence that the Gospell might be receyued without gaynsaying and that it might bring foorth such frute as it ought too doo that is to wit that it might be the power of God too the saluation of all beleeuers as it is sayd in the beginning of the Epistle too the Romanes Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs so to feele them as we may be moued more and more to amendment and that it may please him to beare with our infirmities till he haue ridde vs quite and cleane of all and so renewed vs according too his owne image so as all may bee pure and cleane in vs and his glory shewe it self there and we more and more fight in such wise agaynst our own sinfulnesse as it may bee vtterly emptied out of vs and he so fill vs with the grace of his holy spirit as we may draw others therevnto so as all of vs may with one common consent indeuer to serue to his glory and giue ouer our selues wholly therevnto And so let vs all say Almightie God heauenly father c. The. 28. Sermon which is the fifth vpon the fourth Chapter 15 VVhere is then your blissednesse for I beare you vvitnesse that if it had 〈◊〉 possible you vvoulde haue plucked out your eyes and giuen them vnto mee 16 Am I then become your enemie bicause I tell you the truth 17 They be ielous ouer you hovvbeit not for any good Nay rather they meene to shet you out too the end you should be fond of them 18 It is good too bee alvvayes earnest minded in good things not only vvhē I am present vvith you 19 My little children of vvhom I trauell in birth again till Christ be fashioned in you 20 I vvould I vvere vvith you novv could chaunge my voyce for I stand in doubt of you WEe neede no teaching to seeke the thing which we thinke to be good and profitable for vs for euery man is inclined to that by nature yea too much giuen vnto it But the mischief is that we know not the true profite frō the thing that is harmfull but are oftentimes so blinded with our foolish lusts that euery of vs ouerthroweth himself wilfully Not that we forget the thing which I said to be imprinted in our hartes but for that we be caried away by our vnruly lustes or else so bleared with the vanities of this world that we haue no discretion at all to iudge rightly And therfore we ought to flee vnto God continually so much the more that he may giue vs skill to discerne what is good for vs to the intent we may serue him and haue our mindes so wholly set vpon him as we may neuer be remoued specially for somuch as it oftentimes falleth out that suche as are taken to be very wise to the worldward become lyke little children according to the alteratiō of their desires giuing vp the things which they had set much store by and gadding after some pelting trifle that cōmeth in their sight so as there is no stay at all in them Sometimes we shall see a chiefe runne after three or foure at once and if there come a thing that he fought for he catcheth at that by and by and anon after if he spie an apple or a cherrie or some other thing that likes him he leaues all the residue too runne after that Euen so play wee no doubt but we alwayes thinke our selues wise ynough and wee take scorne too bee taught at any mannes hande or too bee warned what is good for vs for it seemes too vs too bee an offering of wrong too vs but yet experience sheweth that wee want bothe wit and reason For what is the cause that men doo so tosse and turmoyle themselues out of measure and yet runne astray all their lyfe long As I sayde afore all of vs with one common accorde holde this principle that wee desire too seeke our owne profit there is nother greate nor small but he is inclined vntoo that But lette vs see wherevntoo men apply their mindes there is not that man whose affections boyle not within him in somuch that ye shall see the greatest number as yee would say racke themselues and their mindes neuer ceasse day nor night too runne still vppon the things that come afore them whereby they hope for any profite And when they haue well tormented themselues a man shall scarsly finde one among a thousande that hath his affections well ordered in somuch that it were much better for them too bee a sleepe all the time of their lyfe than too take so much trauell without knowing why or wherefore Nowe then seyng that the moste parte of vs are proued not to discerne betwixt good and euill as were requisite and expedient wee haue neede to submit our selues vnto God praying him too guyde vs by his holy spirite And specially when the souerayne felicitie or welfare commeth in question surely whereas wee shoulde bee caried away and rauished in loue with it wee bee haled another way and doo nothing but fiske too and fro and there is so greate inconstancie and lightnesse in vs that the thing whiche wee loue more deerely than our lyfe too day shall bee as good as despyzed too morrowe And that also is the cause why Sainct Paule dooth in this texte vpbrayde the Galathians with their forgetting of their owne happinesse For this saying of our Lord Iesus Christs that looke where a mannes treasure is there is his harte also is taken of the cōmon order of nature He termeth that thing our treasure which we set most store by and whervpon we do wholly repose our selues for there are many things which men do well like of the which neuerthelesse they can easly finde in their harts too forbeare Though a man see a fayre and costly thing yet can he content himself quietly with his owne state still if he haue wherewith too maintayne himself But if wee esteeme our life vnhappie or vnfortunate without the inioying of any welfare at all surely we shall bee tossed with continuall vnquietnesse till wee haue
the Gospell was persecuted there and that that Diuelish dungeon hath bin defiled with the bloud of the martirs as it were to prouoke gods wrath and too confederate it self too fight against the truthe and as much â–ª as may be to abolish the name and remembrance of our Lord Iesus Christ Behold heere all the woorthinesse of Rome But now admit that they had the recordes which the Citie of Ierusalem had whereof not withstanding they finde not one sillable in the holy Scripture It is not sayd that God will reygne or haue any dwelling in the Citie of Rome nor that it shoulde bee named the moother church nor haue any other dignitie or preheminence at all In deede Sainct Paule sayeth that the faith of the Romanes yet they were then but a handfull of people was at that time knowen euerywhere euen to their great renowme For yee must not thinke that those whiche bare the swoorde there were the Christians but they were a fewe folke gatherd togither in couert Those dooth S. Paule prayse and coÌ„mend but yet doth it not follow that the Church was ouer all the whole towne of Rome notwithstanding whatsoeuer it were wee see what happened too Ierusalem Sainct Paule telleth vs that it differed not from Agar or Sinay which is an vnholy and defiled place so that the holynesse thereof was vtterly done away bycause it continued not in the pure doctrine of the Gospell Therefore wee may conclude that suche as haue bin neerest vntoo God and too whome he hath communicated himselfe moste familiarly shall bee shaken off as straungers if they abyde not in the purenesse of the truth which is the vnseparable bande whereby wee bee made one with our God But surely wee see that now adayes the pure doctrine of our Lord Iesus Christ is not onely shaken off troden vnder foote despyzed skorned at Rome but also cruelly persecuted with fire â—â—ord finally that there is no religion at all there For that place is so full of filth and lewdenesse that if a man go thither it is a wonder that euer he should returne with any feare of God or with any good seede in him VVee see then that it is as a dungeon of hell and would God that they which haue bin there had rather brokeÌ„ their neckes than lifted vp a foote to go thither For we see presently that the countrie of Fraunce hath bin infected with all vngodlinesse by it so that the moste part of them are become no better than hogges and dogges hauing lesse religion in them than brute beasts But yet as I haue touched heretofore wee bee warned hereby too walke in feare and warinesse and too take good heede that we be not bereft depriued of the benefite which wee haue receyued if we abuse it least God poure out his horrible wrath vppon vs and wee become as a mirrour and patterne of reproche after the maner of Ierusalem whiche S. Paule doth heere set vpon the scaffold not withstanding that it had bin so highly honored before Furthermore let vs marke that vnder the figure of Abraham God doth heere shewe himselfe a father too all his and so ye see we bee begotten of God so as wee haue roume in his Church But yet is it not ynough for vs too call vpon God as our father except we be rightly begotten againe by the incorruptible seede which is vnto vs as a pledge of euerlasting lyfe and saluation If it be asked how then is it possible that wee should bee begotten of God and yet notwithstanding be as it were a bastardseede The answere is that wee by our owne vice and naughtinesse doo marre Gods seede whiche is his woorde for so is it named by S. Peter But it is certaine that in respect that the woorde proceedeth from God it contayneth in it self nothing but all goodnesse And againe we see what purenesse shyneth there howe that all the treasures of Gods rightuousnesse mercie goodnesse are vttered there Thus then you see what maner of thing Gods woord is and what is the nature thereof Neuerthelesse when we corrupt it and falsifie it by our own fancies and make a minglemangle of it we may still be takeÌ„ for Gods children howbeit we shall be but as bastard children as shal be declared more at large by Gods leaue after dinner For then will S. Paule declare that although Ismaell were the eldest Sonne yet was he in the ende driuen out of the house wherein he had taken the chiefe roome vpon him howbeit that he was but a bastard and also borne of a bondwoman Then let vs marke that we must not onely be begotten by Gods woord into a pure fayth and God by his holy spirit inlighten vs that we may know his will according as he witnesseth it vnto vs. For if we chaunge his woord after our owne fancie and disguyze it truly it may be called Gods seede still but yet is it not so in deede what soeuer wee make of it bicause it abideth not in his own soundnesse And heere ye see the cause why so many do now adayes falsly name themselues Christians according as the Papistes will well ynough confesse that they beleeue in God and that they bee contented too hold themselues too the holy Scripture But yet for all that it is apparant that they bee vtterly peruerted and that as touching the Scripture whereas they ought too receyue it with all reuerence they turne it too their owne lyking yea and make a mockage and scoffe of it and as I sayd erewhyles they spewe out this blasphemie agaynst it that it is a noze of waxe and that menne may turne it which way they list and moreouer it is apparant that they haue turmoyled all things by their owne forgeries For what else doo men call Gods seruis in poperie but the things that men haue sette downe of their owne brayne There is no mention of ruling themselues by Gods coÌ„maundement and ordinance God must be thrust out of his place and men take vpoÌ„ them that which belongeth vnto him chalendging authoritie too bring folkes consciences into bondage and to make what lawes they thinke good But that is to villanous and outrageous a corruption On the other side wheÌ„ce doo the Papistes draw the Articles of their fayth euen out of their owne decrees for they recke not too drawe any resolution out of the holy Scripture So then they passe not a whit what is in the holy Scripture but if any thing be agreed vpoÌ„ and receyued by common opinion that is as an Oracle from heauen with them And wee see also that when they intend to proue any of their toyes the first reason that they make is that it is receyued and that antiquitie ought to preuayle as who woulde say that there were any prescription in the matter and therevpon they pull out certaine textes of the Scripture by the heares of the head and these must also help forward the matter But
when all comes to all it is but flat mockerie it is apparaÌ„t that they wilfully corrupt Gods woord For there is such grosse and beastly ignorance in them that very children might iustly spitte in their faces for it So then the Papists are a fayre looking glasse too vs at this day for the things that are conteyned heere in S. Paule that is to wit that many of them vaunt themselues to be Gods children and householdmeynie of his Churche and yet notwithstanding are but bastard slippes and of a corrupted seede bicause that in stead of cleauing throughly to the pure doctrine which were able too beget them againe into the hope of the heauenly life they be so giuen to their owne minglings that there is not any more soundnesse in them But we neede not to go any further too shewe that the matter which S. Paule treateth of heere is verified too much of the Popedome For where aboutes is our greatest strife now adayes but for freewill for merites for satisfactions and for such other things The Papists say that we are able by our owne freewill to purchace grace at Gods hand not that we neede not too be ayded and succored by his holy spirit but bicause there is a certaine matching togither say they betweene God and vs so as God worketh one peece and wee another Thus doo they make vs Gods marrowes and like as our strength would be to weake if it were not succored on Gods behalf so should Gods grace say they be vnauaylable if we made it not of force by our owne mouing therevnto And herevpon agayne they forge build their merites there is none other talk among theÌ„ but of purchacing the realme of paradice by making God beholden too them then step forth their merites and satisfactions to raunsome all the faults that they haue coÌ„mitted Thus ye see in effect what the Papistes prate and iangle Therevpon they conclude that it is blasphemie too say that Gods Lawe is impossible and that wee bee not able too performe it saying that there is no man but he may fully discharge himselfe of it when he listeth It is an easie matter for them too prate after that fashyon in the shadowe but they that say so are naughtie ruffians drunkardes swearers and folke giuen too all villanie and outrage For menne knowe well ynough what the holynesse of the Moonkes of the shauelings and of all the whole rable of their rifraffe and Cankerwoormes is But wee on our side say that wee bee bâ—â—ne the bondslaues of sinne and are hâ—ld in so streyt bandes vnder the tyrannie of Satan that we cannot so much as thinke one good thought of well doing but go forward still vnto al euil like as if an Asse should alwayes beare his yoke or burthen with him and yet wee sinne not but willingly But how soeuer we fare we be so saped in sinne that naturally wee cannot do any thing but offend God and therfore that he must be fayne to inlarge vs and set vs at libertie by his holy spirite Moreouer wee say that the law of God is vnpossible to be fulfilled and that it sheweth vs our duetie to the end to condemne vs to stop our mouthes too make vs come before God as wretched offenders too obtayne grace at his hand for the sinnes which we haue coÌ„mitted and to confound vs with shame to the end we should graunt our selues to bee daÌ„ned and seeke to be saued at Gods hand through the grace of our Lord Iesus Christ Finally wee say that too iustifie our selues before him is a thing that passeth all our abilitie and that he supplieth our wants bicause he sifteth vs not with rigour nor entereth into accouÌ„t with vs that when we haue offended him there is none other satisfactioÌ„ for it than the sacrifize that was offered by our Lord Iesus Christ nor any other clenzing than to plundge our selues ouer head and eares in his bloud Thus ye see how the doctrine which is coÌ„tayned in S. Paule is to be put in practize in respect of the disputatioÌ„s of the Papists against vs. For it is certain that for all their bragging and false preteÌ„ding of the name of God and for all their saying that they be his children bicause they be begotten by the holy scripture they shew that their mother is Agar or Sinay and consequently that they be bondmen borne and do tie the rope about their owne necke bycause they haue no will to go vnto God too receyue the freedome that he offereth them but wil rather vsurpe to themselues the thing that beloÌ„geth to God only and wil needes iustifie theÌ„selues by their own merites and fulfill the lawe of themselues Therefore they bee bondchildren and continue slaues stil and in the end must be driuen quite out of the house As for vs wee shall see hereafter what proofe the doctrine hath which we holde what it bringeth with it which is that we haue none other freedome than is giueÌ„ vs by the doctrine of the gospell according also as our Lord Iesus Christ sheweth in the viij of S. Iohn that it is his peculâ—â—â— office to make vs free that the drawing of vs out of damnation is a speciall priuiledge giuen vnto him by God his father Therefore when wee come too our Lorde Iesus Christ and in him seeke for all things that wee want knowing that by his meanes we be deliuered from the yoke of the law which we are not able to beare and which not onely made vs too stoupe but also weyed vs downe to the bottome of hell if is the true seede that begetteth vs againe into full freedome too bee Gods children not onely to be bruted so in this worlde but also to bee auowed so at his hande before his Angels that in 〈…〉 wee may come too the heritage that is bought so dearely for vs and which wee cannot attaine to by our owne power but by the meanes of him to whome it belongeth who communicateth it vnto vs according as he offreth it vs dayly by his Gospell But nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faults praying him to make vs feele them better than we haue done so as it may make vs to growe and increase more and more in true repentance that our comming vnto him may bee in all lowlynesse without hypocrisie beeing ashamed of our wretchednesse and not seeking any other remedie than in our Lorde Iesus Christ and that forasmuche as our good God hath adopted vs and sealed the grace of his adoption in our heartes by his holy spirit we may stand stedfast in the purenesse of his Gospell without adding any thing of our owne and without marring it by our owne interpretations and that hee so holde vs in the obedience of fayth by his holy spirite that lyke as he hath begonne too shewe himselfe bountifull towardes vs so we also may go continually forward to the
that the world knew not God in true wisedome and therfore he was fayne to vse another fashion of teaching which is by foolishnesse For were wee throughly wise as wee woulde bee taken too bee wee haue as good an instruction as can bee in beholding the skies and the earth VVe see there a mirrour wherin god sheweth vs his infinit goodnesse power rightuousnesse mercie and wisedome And so wee see there the great treasures of Gods wisdome which ought 〈◊〉 rauish our wittes to wonder at it But who fareth the better by it Nay contrarywise wee see men cobble vp Gods benefites and fill their panches with them without any thinking vppon him at all and not onely that but also to kicke agaynst him that hath pampered them And when they weene too do God seruice they plucke away the honor that belongeth to him and set vp Idols after their owne fancie Seing then that the world hath not knowne God in true wisedome and by the order of nature God was fayne to trie another way as he did For if we iudge after our naturall wit it is a kind of starke folly to say that the sonne of God the heade of the Angelles the Lorde of glorie the welspring of life the persone to whome all maiestie belongeth was not onely made a mortall man and clothed with our state but also vtterly abased as Sainct Paule sayth in the seconde too the Philippians yea and became subiect too our curse and bare the name of sinne which is more VVhen a man speaketh to vs in such phraze of speech it must needes seeme straunge to vs as it is in deed But we must submit our selues with al lowlinesse and consider that forasmuch as we haue not profited by the things that god hath shewed vs from the beginning both in heauen and earth we must bee fayne to come to this other schole Thus much concerning this streyne where Saint Paule sayth then is the stumblingblocke of the Crosse put away But to be short we must gather vpon this Text that if there be any absurditie in the Gospel according to our vnderstanding the same must not make it out of taste with vs but we must cōsider that God intendeth to trie our obedience by sending vs to the death of of our Lorde Iesus Christ and that there we see as it were the gulfe of hell seeing that the sonne of God is there to beare our condemnation and is become our suretie there to pay all our dettes Againe let vs consider further that from death there was a goodly passage vnto glorie which appeared in his resurrection For the Sonne of God hauing suffered through infirmitie that is to say according to the ordinance of God his father and according to his owne good will also wherby he consented to submit himselfe to such bondage and hauing suffered in such wise that hee ouercame death by the power of his holy spirite he obteyned such a victorie as all knees must nowe bow before him and he hath a name aboue all names and men muste knowe that all the Maiestie of God appeared and shone forth in his person Thus yee see that wee neede not to bee ashamed of the Gospell And aboue all things let vs holde faste that which Saint Paule in the first to the Romaines calleth the power of God to the saluation of all beleeuers Then as for the worldlings and such as are swolne with pryde and ouerweening like Toades let them despize the Gospell as much as they list and let them perish in their owne cursednesse and in the meane while let vs with all humblenesse of fayth imbrace the sonne of God who offereth himselfe to vs of purpose to lift vs vp to the glorie of the kingdom of heauen But heere is yet more namely that Saint Paule matcheth Stumbling and the preaching of the Gospel togither as things inseparable It is true that wee must eschue all stumblingblockes as much as is possible for wo be to him by whom stumblingblockes come But yet muste Iesus Christ raigne and haue his full scope though all the whole worlde shoulde stumble at him The woorde Stumblingblocke importeth a stoppe hinderance or let as if there were a rough and stonie way that had some thornes and bushes or some other comberances in it the same were a meanes too make men stumble Nowe it were to be wished that Iesus Christ might go on freely and that all the worlde would receyue him and that nothing might stoppe the preaching of the Gospell from the one ende of the worlde to the other I say we ought to wishe it as much as in vs is Howbeeit let vs learne that God intendeth to trye the obedientnesse of our fayth by giuing Satan the brydle who casteth many stumblingblockes and cumberances in our wayes Too bee short our Lorde Iesus Christ is not without cause called a stone to stumble at and a stoppe for all men too dashe agaynst and by that meanes too breake their neckes And in the ende as it is sayde in Saint Luke they must be crushed by that stone for it is to hard for their stubbornnesse And this is verie much for our behoofe For we see many men so nice that if men agree not to the Gospell out of hande they thinke themselues quite and cleane discharged and set free before God from mainteining the quarel or cace any longer If all Kings and Princes had caused it to be proclaimed by the sound of a trumpet that there shoulde 〈◊〉 no more fighting agaynst Gods truth euerie man woulde make countenance too bee of the same minde But nowadayes ye shall see great crueltie tyrannie spytefulnesse manacing and such other like things Again ye shall see that the most part of the enemies are as greedie woolues that desire to deuour all and seeke to shed innocent bloud to the intent that they may haue their goodes Othersome haue a frentike zeale insomuch that they woulde fayne haue the name of God cleane wyped out and the doctrine of the Gospell vtterly quenched VVhen men see this ô say they I will not meddle with it VVhat Shall I bring all the world in my toppe Is it not manifest that they which haue tasted this doctrine are but a handfull of men and that all others are enemies too them or else they doo reiect them or laugh them to scorne or at leastwyse beare a poysoned and malicious heart agaynst them Yee see then that verie fewe are so strong as too beare out the stumblingblockes of the Gospell when they see as it were logges cast in theyr way and that Iesus Christ is hyndered by Satan and by the practises of his vnderlings O say they wee muste needes backe againe Yea and what a number are too bee seene at thys day whiche will say that this doctrine bringeth store of stumblingblockes Againe see I praye you what diuersitie of opinions it hathe say they Beholde such a one speaketh thus and such a one
euery thing neuer beeing resolued of any one poynt Of which sort also are the Papists who haue an infinite number of doubts among them And no maruell at all for they knowe not too what master they must yeeld their account Euery of them talkes according to the disposition of his owne brayne one sayes to my seeming such a thing would be good another sayes Lo this my deuotion telleth me and the third says it were good yet that this or that were doone more Now when they be once entred into suche a maze at length they fall to doubting whether they may kembe their heades or no and make a scrupulousnesse with whiche finger they shoulde feede themselues and of euery thing else To bee short there is neyther ende nor measure of their fondnesse VVhen S. Paule intendeth to shew what it is to be wrapped in mens traditions he saith that wheÌ„ they haue once forbidden too eate flesh anone after they forbid to tast it and when they haue forbiddeÌ„ to tast it soone after they forbid to touch it Yee see then that the way for vs to maynteyne the libertie that is purchased for vs by the death passion of our lord Iesus Christ is first too knowe in what wise God will bee serued and honored to the ende wee be not tossed with so many scruples of conscience for want of discerning what is good or euill but determine fully and certenly with our selues to follow Gods word assuring our selues also that in so dooing wee can not doo amisse And secondly to serue one anothers turne that none of vs bee so addicted to his owne selfe as to ouermate his fellowes but bee so gentle kindharted as euery of vs haue an eye wherin he may aduauntage or succor his neybour absteyning froÌ„ all offence giuing so as it be not sayd I care not for suche a one or for suche a one I passe not whether he sinke or swim but that for as much as our Lorde Iesus Christ hath linked vs â—â—gither too bee members of his Churche wee holde fast the sayde doctrine that is too witte first that God be honored and serued among vs as he commaundeth and secondly that wee agree in suche wise togither as wee labour through meeknesse to matche our selues one with another and to serue one anothers turne notwithstanding that wee be free still to Godwarde as in respect of our consciences And now let vs fall down before the maiestie of our good God with acknowledgement of our sinnes praying him to make vs so too feele them as it may humble vs before hym and drawe vs too true repentance and wee go forwarde therin more and more groning continually vnder the burthen of our sinne till wee be quite clensed and vtterly ridded of it And that it may please the same good God to beare with vs and not to handle vs so rigorously as he could doo but to guide vs in suche wise by his holy spirite as he may both forgiue and forget our sinnes till we be fully clensed froÌ„ them That it may please him to graunt this grace not only to vs but also to all people and Nations of the earth c. The. 35. Sermon which is the fifth vpon the fifth Chapter 14 For all the Lavve is fulfilled in one vvorde vvhich is this Thou shalt loue thy neighbour as thy self 15 If yee bite and deuour one another bevvare that yee be not consumed one of another 16 But I say vnto you vvalke after the spirite and yee shall not fulfill the lusts of the flesh 17 Surely the flesh lusteth contrarie too the spirite and the spirite contrarie to the flesh For these things are one agaynst another so as yee can not do all things as yee vvould 18 But and if yee be led by the spirite then are yee not vnder the Lavve WE see that Moyses intending to bring the lawe into a summe to the ende wee might knowe what was taught vs and tolde vs sayth that God will be loued of vs as good reason it is that we should first sticke vnto him be knit vnto him and afterward that there should be such a bonde of friendship among our selues as we might bee knit togither as members of one bodie And our Lord Iesus Christ also sayth that that is the thing wherby his disciples may be knowen shewing therin that he brought not vp any doctrine contrarie to that which god had always giuen to the people of olde time And for that cause S. Paule sayth now that the fulfilling of the lawe consisteth in this worde that we loue our neibours Not that God ought in the meane while to be forgotten as I haue tolde you heeretofore for it is good reason that hee should be set formost and bee preferred before all his creatures in so muche that for his sake wee ought to forget euen our father and mother our wife and children and all that euer is in this world Neuerthelesse to loue God and to loue our neibours in their degree are not things contrarie For when euery man walketh in charitie thereby he sheweth the loue that he beareth to his God according also as I haue declared And that is the cause why I stande no longer vpon these poynts To be short if wee be giuen to our selues it is a token that wee know not what it is to cary Gods yoke for that is the thing whervnto our own nature driueth vs. Now as we shal see anone men are wholly inclined to all euil therwithal they giue the bridle to all their lusts they make war agaynst God al their whole life is nothing else but a rebellion which sheweth that the diuell doth so possesse al our affectioÌ„s that God can not way with vs til we haue beateÌ„ down al that is of our own nature Now then we know that he which loueth his neibours seeketh not his owne nor is giueÌ„ to himself That therfore is a true certeÌ„ profe that we be desirous to obey God to rule our life according to his word Also our Lord Iesus Christ beginneth at the same poynt wheÌ„ he intendeth to shew briefly what his doctrine is It is saith he a learning to renounce or forsake ourselues For so long as we followe our own trace we must needes go ful coÌ„trary to Gods wil. So then it is not without cause that S. Paule saith in this text that the whole law coÌ„sisteth in this poynt that we loue our neibours But it behoueth vs to mark that by this word neibour God meeneth not our kinsfolk friends at whose haÌ„ds we hope for some profite or aduantage or which haue deserued some recoÌ„pence at our hands but he wil haue vs to haue an eye to the coÌ„mon aliance which he hath set amoÌ„g vs. Therfore we be al formed after his image we beare his mark Besides this we be al of one nature that ought to hold vs in true vnitie brotherhod But many
is an Angelicall perfection and how then can wee keepe it seing wee be giuen to all euill and our owne sinfulnesse caryeth vs away If sinne reigned not in vs then it might be sayd that wee ought to bee vnited vntoo God but our frayltie is to great Thus yee see what excuce many folke alledge thinking to be quit by it But S. Paule sayth It is true that there is nothing but a gulfe of all naughtinesse in vs and that as long as men slumber after that fashion in their owne affections they must needes serue the diuell and become euery daye more beasts than other but seeke the remedie God calleth you to him by his Gospell he offereth you his holy spirit So then condemne the euill that yee may be sorie for it and God will so worke in you as he will get the vpper hand of all your affections Yee see then what S. Paule ment in this text Neuerthelesse therwithall he ment too giue an ouerthwart blowe to those ageinst whom he disputeth For I haue tolde you heeretofore that the deceyuers which had troubled the Church of that Countrie were giuen to many pelting tryfles which were vtterly needelesse in so much as they grounded all holynesse vppon the Ceremonies of the Lawe Now it is true that Gods inioyning of the Ceremonies for a time was not in vain for they were figures till the comming of our Lorde Iesus Christ But now that he is come they bee vnprofitable things and things that hinder vs from walking as we should do For the Ceremonies and shadowes were helpes to bring the auncient fathers too our Lord Iesus Christ But if wee should holde them still now adayes they would make vs to turne our backe to Iesus Christ so that it is not without cause that S. Paule hath shewed heretofore that the keeping of such things is no more of any valew and he wil speake yet more of it hereafter Now then forasmuch as he had to dispute ageinst such as did set forth the Ceremonies he sayth vntoo them walke after the spirit As if he should say consider which is the true seruice of God it consisteth not in Lampes nor in Incense nor in Circumcision nor in the obseruing of dayes nor in forbearing too eate any certeine kind of meates These are not the things wheron God will haue his to rest but he will haue them to rest vpon his spirituall seruice Therefore walke yee in the spirit and then shall yet not fulfill the lustes of the fleshe Howbeit as I haue told you before this is not all But yet by the way S. Paule doth after an indirect maner glaunce at this that the deceyuers ageinst whom he stroue were graueled in those small and light â—â—ings which are but as introductions of this world and as traynementes of yong children For as much therfore as they were vtterly intangled in theÌ„ he telleth the Galathians that they must walke in the spirite Furthermore as I haue declared alreadie here he setteth downe the true meane too knit vs togither in loue For it is vnpossible for vs too come vntoo God and too forget all enmitie till wee haue fought manfully ageinst our owne affections And the remedie therof as I sayd is in God Therfore wee must pray him to increase the grace of his holy spirit more and more in vs and then wee shall finde that the fleshe how furious so euer it bee how great bubbles and boylings so euer it cast vp yea and though it seeme like a wyld beast that cannot be tamed I say wee shall find that it shall not be stronger than Gods spirit and the grace that shal bee giuen vs from aboue which shal be able too bring vs backe and too hold vs vnder the yoke and obedience of our God Too bee short S. Paule declareth that the cause why we cannot resist our leaud lustes proceedeth of our own negligence and coldnesse bycause euery of vs fodeth himselfe in hys naughtinesse by vaine selfsoothing and wee go not too God with such affection and zeale as were requisite Then let vs conclude that there is no excuse for men when they sinne For they delight in it and woulde fayne that God shoulde let them welter in it and as much as they can they flee the remedie and amendment of it yea and they bee so sotted in it as they passe not too prouoke Gods wrath bicause they cannot in any wise abyde too bee taught It is true that sometymes they will well ynoughe protest wyth theyr mouth that they would very faine haue their nature and inclination chaunged but yet would they still couenant with God that he should let them alone as they be without altering of any thing after the fashyon of a sicke man who if his disease doo presse hym wyll saye ô I woulde fayne bee healed but yet for all that when he commeth too receyuing of counsell at the Phisitions hand and that he should be appoynted a dyet he will not yeeld to that The Phisition giues him good Counsell and hath helpes ready to heale his disease but yet notwithstanding the patient excuseth himselfe saying O Sir my hart will not serue mee too doo it If a sicke man will needes drinke and in stead 〈◊〉 heate take colde and bee so vnruly as he cannot bee brydled but refuseth all that is ministred too him for his health and playes the mad bedlem he may well protest that he would fayne be cured but the flat contrarie appeereth Euen so is it with them that resort vnto God too pray him too gouerne them in such wise by his holy spirite as they may bee chaunged and forget all their lustes and put them vnder foote and yet in the meane while will needes continue and welter in them still Thus yee see in effect what wee haue to beare in mynd Neuerthelesse it is certeine that although wee pray to God earnestly and euery of vs streine himselfe to subdue his wicked affections yet we shall not ceasse too haue infirmities still howsoeuer the world go I speake not of the hypocrites I speake of the true childreÌ„ of God For they that haue profited most in all perfection go still as it were limping vntoo Godward neither doo they what they would as S. Paule will adde anon after and as he sheweth more at large in the vij to the Romans Neuerthelesse assone as the faithfull feele theyr disease they seeke the remedie of it in God yea and they seeke it earnestly vnfeinedly and perceiue that his succor surmouÌ„teth all their owne leaud affections According herevnto S. Paule sayth yee shall not fulfill the lustes of the fleshe He sayth not that of all our lyfe long Satan shal not tempt vs to do any euill nor that wee shall not haue store of prouocatioÌ„s for our flesh shal alwayes haue his stings to stir vs vp vnto naughtinesse Therefore we shal be tempted to all vices but yet shal we withstand theÌ„ by Gods grace And not without
that God may winne the vpper hande of vs. Let vs learne too hate our selues to take displeasure agaynst our selues and to be reuenged of our owne naughtinesse as Saint Paule sayeth in the second too the Corinthians For Repentance importeth that men should condemne themselues hate themselues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In sted of desiring to be reuenged of our enemies when they haue done vs any harme we should be chafed angry with our selues yea and punish our selues for faults when we cannot frame our selues vnto Gods wil. But forasmuch as we might become desperate and euerie man replie Alâ—s how should we fight after that fashion VVhere is our strength For there is nothing but weaknesse in vs and againe we see that the diuell is so mightie and strong an enimie as wee can neuer bee able to subdue him and our lustes are as mad beasts without reason without measure without stay by reason whereof we be as good as vanquished euen before any stroke be striken S. Paule sayth that the spirite doth also lust agaynst the flesh that is to say tht whereas we be prouoked to do euill of our owne nature and the diuel thrusteth vs forward it standeth vs on hande to fight so much the more valiantly against all the temptations wherewith we be priâ—â—â—d and spurred And in so doing we haue a good helpe For who â—all gaine the goale VVho shall haue the vpper hande and maystrie Shall the corruption that is in vs or shall the power of God haue it Therefore whensoeuer God listeth to vtter the grace of his holy spirite he shall alwayes bee the stronger and win the field how great hardnesse soeuer there bee in the matter So then let vs do so much honour vnto God as to trust that he will vphold vs and make vs to winne the battel and let vs march on boldly vnder his banner howbeit in calling vpoÌ„ him with reuerence and warenesse For as I haue shewed alreadie S. Paule ment not to make it too hard a matter bicause men are ouermuch inclyned to slouthfulnesse He ment not to rocke men asleepe no but he telleth vs first that wee must become enemies to our selues and fight agaynst our owne thoughts and agaynst all our affections to serue God aright But nowe bicause we might be astonished and euerie of vs might drawe backe bycause it is impossible for vs too bring it aboute hee sayeth Shall not Gods spirite get the vpper hande Yes but wee haue it not And of whome is that long but for that wee resort not too him that is readie too giue it vs yea verely in such measure and portion as he knoweth too bee for our behoofe Our Lorde crieth by the Prophete Esay â–ª All you that bee athirst come to the water take both wyne water and milke without money or ware for I am readie too giue you bountifully as much as you neede Lo howe God speaketh Likewise our Lorde Iesus Christ also telleth vs that he is the true fountaine whereout of it behoueth vs to draw and that we shall bee satisfied with his fulnesse according as he saith in the .vij. of S. Iohn that whosoeuer commeth to him shall drinke his fill of water yea and haue such a well in himselfe as Riuers shall gushe out of it so as hee shall not onely haue ynough to serue his owne turne but also the waters shall flow out of his bellie if hee suffer Iesus Christ to poure out his spirite vpon him for he is prest and readie to do it So then although Gods spirite bee a great waye off from vs yet shall wee receyue ynough of it and God is readie to giue it vs and hee will doo it bycause he hath promised it and forasmuch as hee allureth vs so gently wee shall receyue as muche as shall sted our turne Therefore like as wee bee warned heere too fight yea euen wyth myght and mayne so on the other syde 〈◊〉 shewed vs that our victorie is most certaine and infallible so we seeke succour at Gods hande acknowledging our own weakenesse and confessing humbly that we can do nothing If wee repayre to our God and desire him to bee our Phisition his holy spirite shall not be so weake but he shall ouercome all the passions of our fleshe and giue vs the grace too go through with all the battels that shall bee set agaynst vs. And nowe againe Saint Paule sayeth that the faythfull do not what they woulde and that is to giue them courage still that we may learne to go on forwarde though we can not bring all the things to passe throughly and perfectly which God sheweth vntoo vs â–ª And this is needfull as I sayde for else wee shoulde bee hypocrites and beare our selues in hande that nothing were amisse But such pride were intollerable of which sort we see some mastife dogges in whome there is neyther feare of God nor Religion and yet they preach that the faythfull ought to be perfect And that is a diuelish blasphemie and such a one as wee ought too abhorre There are others that dispayre when they see that they cannot discharge their duetie towards God To the end therfore that we may neither be hypocrites nor yet faint S. Paule sayth that we do not all that we woulde But howsoeuer wee fare wee muste come backe to that which he touched not long since namely that we fulfill not the lusts of the flesh when wee bee gouerned by the holy Ghost So then first let vs vnderstande that wee bee so giuen vntoo euill that a man cannot wring out one drop of goodnesse out of our thoughts affections but they alienate vs quite and cleane from it Marke that for one poynt Secondly let vs trust in God that notwithstanding our vices yea and rebellions he will make vs to walke in his obedience For wee shall be gouerned by his holy spirite who will make vs too feele such a working in vs as we shall not be hilde backe nor hindered too go forwarde in our good race but keepe on still to the mark that wee ame at Thirdly if wee see yet some resistance in our selues and that wee had neede too bee inforced more and more bycause that many ouerthwart things doo let vs insomuch that wee doo euen fall or else happen too runne astray let vs not bee discouraged for all that but let vs followe the holy calling of God and still learne effectually to cut oâ— our vyces And to bring that to passe let vs be sorie for them and confesse them willingly before God But howsoeuer wee fare let vs not thinke our selues forsaken of him though our life be neuer so vnperfect Thus ye see that the thing which we haue to beare in mind is that all the imperfections and infirmities that wee feele as yet in our selues shall not restreyn our indeuering to submit our selues
Lo what the life of Christians is But S. Paule sayeth heere that if men will not acknowledge themselues to be vtter enimies too God and full of all naughtinesse and rebellion let them but make a short inquirie and loke into their life and they shall find that some of them be whoremongers some drunkardes some giuen to all ribawdrie some murtherers some Sorcerers some sedicious some full of ambition and othersome desirous to sowe abrode darnell and troubles and to bring vp sects to peruert Gods truth with their corruptions Thus ye see what is to bee found in men if theyr liues be well serched But what shall they win by going to law with God and by labouring to couer their lewdnesse with shifting nothing at al. Howbeit they confesse not it with their mouth it is their life that must speake it their life togither with al their workes that are knowne in it beare record of the things that I haue sayd and so there needeth no more disputing Furthermore when as S. Paule sayth that the workes of the flesh are manifest he meeneth not that all those whom God suffereth to follow their naturall swinge and whom he gouerneth not by his holy spirit are atteinted with all the vices here named but that there is not any man which is not so corrupted that he abandoneth himselfe sometime to one naughtinesse and sometime to two or three at once as occasion serueth Yee shall see many heathen men and vnbeleeuers in whom there is no feare of God nor any knowledge of his word which haue some outward shew of vertue and honestie yet is it no consequent that they bee not corrupted howbeit that the â—â—â—ection is hidden and settled inwardly and there is an impostunâ—â— that rotteth all within Howsoeuer the cace stand there is nother rule nor measure in mannes nature but all is out of order and confounded there You see then that the thing which we haue to gather vpon this streyne is that we must not bee beguyled with our owne hypocrisie but euery of vs muste haue an eye too himselfe and examine his owne life throughly and then shall wee all haue cause to cast downe our eyes and to shet our mouthes and therewith to acknowledge that wee be wretched and that there is nothing but damnation in vs. Truely although none of the things that S. Paule rehearceth heere doo appeere in vs so as we be blamelesse before men yea and seeme too bee little Angelles yet ceasse we not too be wicked and vntoward till God haue reformed vs. Neuerthelesse God giueth euery of vs sufficient recorde in our liues whereby to cast vs quite downe and to make vs giue ouer our pleading of our owne accord Thus ye see in effect that the meane to put this lesson in vre is that if wee thinke our selues to bee any thing woorth and perceyue not the wantes that are in vs we must sift our life and compare our workes with the things that God biddeth or forbiddeth and then wee shall haue a fayre lookingglasse wherein to behold our leudnesse and filthinesse and whereas it seemed erst that there was nothing but all purenesse and perfection in vs God will shew vs to our faces that wee be full of wickednesse And yet neuerthelesse when wee shall haue considered this diuerse and many times let vs therevpon conclude that it is not the hundredth part of it For we shall alwayes be dimsighted in finding out of our owne wantes Although God constreyne and reproue vs in such wise as we cannot denie it yet will he shewe in the ende that for euery poynt that we haue knowen there are a hundred that were hidden from vs. And verely when wee see our woorkes layd open before vs it is to make vs go to the welspring of them Many men are so grosse that if they haue not committed whoredome if they haue not playde the drunkardes openly or if their filching and pilfering haue bin so couertly and finely conueyed as noman could bewray them they thinke themselues quite and cleere But S. Paules intent in saying that the woorkes of the flesh are manifest is not to flatter men as though a sinne were not to be condemned till it were openly seene in deede For 〈◊〉 told you wee must proceede from the one to the other Then if whoredome drunkennesse robberie murther treason blasphemie against God troublesomnesse sedition be detestable things in theÌ„selues we must also conclude thervpon that the wickednesse which lurketh within the hart as ambition and pride when men esteeme like of theÌ„selues too much is detestable likewise Also couetuousnesse when we haue a minde too other mens goodes and all other like things are to bee condemned likewise To be short our outward doings beare witnesse that we be full of infection before God And where is that infectioÌ„ to be fouÌ„d In our desires in our intentes in our thoughts in all our doings wee see there is euen as it were a well spring of all naughtinesse So then let vs bee drawen to such an acknowledgment of our sinnes as wee may be hartely sorie for them before God And wee see that in the Law there is such a fashion of teaching God in his Lawe forbiddeth not fornicatioÌ„ but aduoutrie yea at the first sight he forbiddeth not fraud and filching what forbiddeth he then Theft or robberie He forbiddeth not lying but only falswitnesse Now then it should seeme to theÌ„ which know not the power of the law that they haue well discharged their duetie when they haue well eschewed those crimes And that is the cause why S. Paule sayd that for a time he thought himself to be throughly rightuous and that God could not haue blamed him for any thing After the same maner do the hipocrites sotte theÌ„selues in their own selfweening and thervpoÌ„ become mad if God find fault with theÌ„ bicause they thinke he doth theÌ„ great wrong And why for they coÌ„ceyue not what the nature of the Lawe is It is spirituall sayeth S. Paule that is too say wee must be wholly reformed to frame our selues thereafter But so long as wee follow our owne fleshly nature all that we think and all that we can say or do shall be no better than sinne before God So then we must not looke only at the bare woordes that are set downe in the Lawe but too the things that are ment and conteyned in them God by setting downe the particular kind of Aduoutrie ment too make all kind of whoredome hatefull for if mariage coÌ„tinue not whole and sound without impeachment it peruerteth all order and ciuill policie among men God therefore vnder the woorde Aduoutrie hath shewed that all whoredome and â—chastenesse displeazeth him Againe he sayeth Thou shalt not kill Is it then lawfull too beate a man No nor yet to hate him for as S. Iohn sayeth he that hateth his neybour secretely is a murtherer before God though he nother tormeÌ„t him nor touch
Thus yee see what they esteeme to bee purenesse in the seruice of God But we know that the cheefseruice which God requireth is that we should wholly drawe to his Lure that we should glorifie him both in weale and wo that wee should walk euery man in his owne calling and that there bee neither pride vainglorie nor enuie in vs. Those are the things that God alloweth But according to the Papists definition they that behaue themselues so are of the worlde And where are the popishe Angells in this while In some Cloyster VVhen these shamelesse hypocrites haue glutted themselues too the full and made lustie cheere they wote not whereaboutes to occupie themselues but eyther in gaming or else in all manner of wickednesse for it is well knowen that all the Couentes of the Popedome are starke brothelhouses And woulde God they were not woorfe than brothelhouses ▪ for there are committed so outrageous and beastly deedes as would 〈◊〉 mannes heare too stand vp stiffe vppon hys head too heere them spoken off Too bee shorte that state of theirs is horrible And yet for all that they be Angells in respect of the poore soules that behaue themselues after the manner aforesaid And why Bycause they sing mattins very deuoutly chaunt masse by note and are separated frō the rest of the world so as they be not put to digging of the earth nor meddle not with shoomakers craft or tailers craft nor with any trade else but giue themselues ye may be sure to a contemplatiue life and to the state of perfection Is it not apparant that the world hath bin vtterly sotted with them But such people as haue so transformed God into puppets are well worthy to be plundged in so grosse vnreasonable errors But for our part let vs assure our selues that we haue a God which is a spirit will be serued spiritually as he sheweth vs by his word Therfore let vs be afrayd too bee vnder the fond fancies wherwith those miserable wretches are bewitched let vs cōsider that Gods cōmunicating of himself vnto vs is to the end that we should repaire vnto him in al holinesse rightuousnesse and faithfulnesse and therwithall examine our liues by his law not by our owne opinion or by the opinion of the world Agein let vs also haue an eye to that which he alloweth or forbiddeth for it is he to whom we must yeeld vp our account and we shal haue none other iudge but him alone Therefore let vs looke to all these things exercise ourselues in them knowing that we shal not loze our labour in being so occupied and let vs let the Papistes alone which breake both their legges their necks know not what they do sauing that they grieue God and prouoke him more more To the end then that we trauel not in vain nor wander heere there after opinions without hauing any certen mark to ame at Let vs exercise ourselues in the thing that S. Paule teacheth vs in this texte then shal we not be condemned for buzying of our heads about things of nothing which God blameth and misliketh and also auoweth to be but trifles Nowe let vs cast our selues downe before the Maiestie of our good God with acknowledgment of our faultes praying him too make vs so to feele them as it may beate vs 〈…〉 that we being condemned in our selues 〈…〉 vnto him knowing that he is alwayes ready to succor 〈◊〉 thirst after his grace and long for it vnfeynedly and that forasmuch as he hath giuen vs too our Lord Iesus Christ Christ hath taken vs into his keeping it may please him too poure out the treasures and giftes of his holy spirit vpon vs too make vs partakers therof and too increase his grace more and more in vs that wee may be so fenced with it as wee may obteine victorie ageinst all Satans assaultes and ageinst the world and our owne flesh That it may please him to graunt this grace not only to vs but also to all people c. The. 37. Sermon which is the seuenth vpon the fifth Chapter 22 But the fruite of the spirit are loue ioy peace pacientnesse gentlenesse goodnesse faith 23 Meekenesse temperance against such things there is no Lavve 24 Novve they that are of Christ haue crucifyed the flesh vvith the affections and lustes therof 25 If vvee liue after the spirit let vs also vvalke after the spirit 26 Let vs not be desirous of vainglory prouoking one another and enuying one another WEe haue seen heretofore that if we be willing too serue God wee shall find ynough wherewith too occupie ourselues in chastizing our vices if euery of vs cōsider to how much corruption sinfulnesse he is subiect And sainct Paule hath purposely set afore vs the sinnes that reigne in vs by nature too the intent we might know whervpon to set our minds to frame ourselues aright to the obeying of God For we see how mē busie themselues about trifling things in shewing themselues willing too serue God they trudge 〈…〉 measure Howbeit all is but vaine vnprofitable labor according 〈◊〉 we see in the Popedome where mē giue the name of Gods seruis to a sort of toyes that they haue deuised of their own brayn And yet in al those things though they like neuer so wel of them and glorie in them neuer so much there is nought else but vanitie and in the mean while they neuer passe of cōming to the principal for the world doth alway seeke windlasses But God setteth the ryght way before vs in his lawe and if we intend to go foreward to the true perfection vnfeynedly wee must begin at the forsaking of ourselues bycause there is no wisdome in vs that is not cursed no thought that is not wicked nor no desyre that is not froward corrupted For this cause S. Paul told vs before that if men be minded to order their life well firste they shall finde inough to occupy thēselues withal if euery man cōsider what a number of intāgled and wicked lusts he hath in him to be cut vp which thing wil not be done out of hād And also S. Paul spake these words purposely to such as buzied thēselues about the Ceremonies of the lawe For although they said generally that the things which God had commaunded were to be fulfilled yet the cheefe thinges that they made account of were Circumcision the Ceremonies Now herevpon S. Paule telleth vs that God wil haue vs occupied about greater matters that is to wit he wil haue vs to fight māfully ageinst the gret number of things that turne vs aside from the right way And now he addeth on the contrary parte that the frutes of the spirite are louingnesse meeldnesse gentlenesse mekenesse stayednesse and suche other lyke thyngs and that when all thyngs are thus well ruled the lawe hath no more power ouer vs for wee be set free from it bycause our Lorde Iesus Christ
who hath exempted vs from it gouerneth vs. To be short the marke that he shooteth at is that Christians shuld be free from the bondage of the law Not all those whiche haue the name of Christianitie in their mouth or which make their braggs of it but such as shewe by their deeds that they be meÌ„bers of our Lord Iesus Christ inasmuchas they be begotteÌ„ agein by his holy spirit For mens liues must be answerable therevnto or else all their protestations are nothing worth yea they shal be proued Lyers vnlesse it appeare by their works that they speake truly and vnfeinedly Besides this wheras S. Paule 〈…〉 all goodnes al coÌ„mendable thing 〈◊〉 â—â—utes of the spirit therby he coÌ„firmeth the thing that I told you heretofore which is that if ther be any one drop of goodnes in vs the same is not of our own growing neither can we chaleÌ„ge the praise of it without doing wrong and iniurie vnto God For they be all of them frutes of his grace he is faine to put them into vs by his holie spirite Ye see then that here againe we be humbled to the end that none of vs should deceiue himself in thinking that he hath any vertue or stayednesse or louingnesse or any other like thing of his own For vntil such time as God haue shaped vs new ageyne we be like a peece of grounde that is barrein yea and starke naught For we not only beare not any good thing but also bring forth exceeding much euill till our Lord haue rid vs of it like a naughtie grounde whiche not onely is vnprofitable too the owner in that it yeldeth him neither corne wine nor other necessary things but also bringeth foorth thistles thornes wicked weeds Euen at the same point are we And now wee haue to marke according also as S Paule hath declared heeretofore that loue is the summe and substance of the lawe which he hath set down here in the formost ranke not to make vs forget the calling vpon God nor the affiance which we oughte to haue in all his promises and the whole seruice that is conteined in the first table of the law S. Paule holdeth not scorne of those things neither would he haue them reiected but the matter that he treateth of is how men may giue sure proofe to the worldward whether they be rightly mynded to the obeying of God or no. And I haue told you alreadie that such proof is seene by our louing of our neyghbours when wee bee not giuen euery man too his owne profyte but laboure in common too nourishe good peace and vnitie and put to our helping hande also so farre as God giueth vs abilitie meanes wherwith to do them good to whom we be bound by his woorde Thus yee see why S. Paule setteth downe the woorde Loue in the first place It is not to the intent we should so loue our neyghbours that God should be thrust backe behynde vs but bycause that in hauyng mutuall loue and frendship one with an other wee shewe ourselues to be rightly giueÌ„ dedicated to god which thing caÌ„not be with 〈…〉 trust in him nor without resortiÌ„g vnto him by praier and supplicaâ—â—â—n Furthermore seing that all the things which beare the name of vertue and are iustly commended among meÌ„ are called the frutes of the spirit surely it is much more likely that when we should come vnto God and bee armed ageinst all temptations and be earnest in praying by meanes of faith we be not ready for it if the holy Ghost worke not in vs. Then of natural inclination there is not any thing in vs wherby we take hold of the doctrine of the Gospell neither are wee so lightsome as to mount vp vnto God to talke familiarly with him by prayer and supplication but the holy Ghost must dispose vs too it by inlightening our harts with his grace by mouing our harts to cal vpoÌ„ him Lo what we haue to remeÌ„ber heere Now wheras S. Paule matcheth ioy with loue it is not only to do vs to vnderstand that we shall be quiet to Godward and haue cheerfull hartes when he shall haue receyued vs to mercie and shewed himselfe too fauor vs but he speaketh of another kind of ioy which is that there bee no hartburning among vs to make vs lowre one at another nor spite to withdrawe vs froÌ„ our neybors but that we be gentle fellowlike yea and that we be glad when wee can ayde and succor them that haue neede of vs. In the .xiiij. to the Romans S. Paul saith that the kingdome of heaueÌ„ is ioy of spirit howbeit he taketh that word in another meaning For wee may reioyce in God when he witnesseth vnto vs that he receiueth vs for our Lord Iesus Christes sake and without that we must needes be vexed and turmoyled with such vnrest as we shal liue in continual trouble It is true that the despisers of God do sport theÌ„selues as much as may be in their iollitie but yet haue they neuer any rest or ioy for they bee faine too suffer much hartburning inwardly and God dooth so sting them with sundry hartbytings as they be alwayes in heauinesse and vexation in so much that when they would be merrie they be faine to play the brute beasts and to shake off al vnderstanding so as the discerning of good and euill is quite and cleane daunted in them Now it is a cursed ioy when men stray away after that fashion from God and forget what they bee But as I haue told you already S. Paule speaketh heere of the ioy that we haue in being conuersant with our neybors And after the same maner also is the word fayth 〈…〉 faithfulnesse and soundnesse of hart 〈◊〉 is a faith that respecteth God and that is the sure beleef which we haue of his promises according wherevnto it is sayde that wee bee iustified by fayth bicause it appeareth that God abolisheth and mortifieth in vs whatsoeuer is of our owne nature Therefore in that fayth wee must bee grounded vpon Gods onely mercy which is shewed vs in our Lorde Iesus Christ But howe come wee to the possessing of so great a benefite By trusting vnto Gods promises and by receyuing them with all obedientnesse acknowledging our selues to bee damned and forlorne and resting onely vpon him Yee see then that oure fayth which respecteth God is an assurance whiche wee conceyue of his goodnesse and loue towards vs to the ende wee may preace vnto him not doubting but that he heareth vs. And for that cause also S. Paule sayth that those whiche haue suche fayth doo trust boldly in God and therewithall doo also freely and boldly pray vnto him But in this present texte S. Paule taketh fayth for the faythfulnesse which wee perfourme one to another when we walke vprightly so as wee go not about to deceiue our neybour through lewdnesse or suttletie nor vse any double dealing nor any dissimulation to
downe into the worlde nor what grace he imparteth vnto vs by his Gospell they knowe not neyther what fayth nor what prayer is and yet for all that they will needes haue leaue to doo what they liste and that folke should lay the bridle looce in their necke Of these wylde Christians there are tootoo many nowe a dayes In the meane while the doctrine of God is blamed by their meanes For the enimies of the truthe vpbrayde vs with all suche as are loose liuers now a dayes and say that the same springeth of our preaching For this cause S. Paule hath answered his aduersaries and also armed and fenced vs to answere them to the ende to stoppe the mouthes of all raylers and of all suche as doo falsly slander the doctrine of the Gospell First of all therfore when the wicked sort say that we giue an inordinate libertie to all suche as seeke nothing but to doo lewdly Let vs looke backe to S. Paule who telleth them that the libertie which we speake of serueth for none but such as are a law to them selues namely through the working of the death and passion of our Lorde Iesus Christ But yet notwithstanding this ought to serue for a warning to all suche as imagine a libertie after their owne liking Therefore let them vnderstande that first of all it behoueth them to become members of our Lorde Iesus Christ VVil we then eate quietly without making any 〈…〉 VVill wee bee exempted from all 〈…〉 whiche doo nowe a dayes vexe the simple and ignorant sorte in the Papacie Let vs vnderstande what Iesus Christ is and let vs bee throughly his Let him gouerne vs and let his death and passion shewe their power and effectualnesse in our whole life Thus yee see what we haue to beare in binde in this text And heere S. Paule sheweth agayne that the true perfection of Gods children consisteth in abacing themselues so as they followe not the rule of their owne brayne and affections for wee bee vtterly corrupted Then can wee not bee but rebels agaynst God all the time of our life till wee haue kylled all the sinfulnesse of oure owne nature Marke this for one poynt that our lyfe shall neuer bee framed to the will of God excepte wee bee vtterly chaunged bothe in our thoughts and in our affections Secondly S. Paule sheweth that that can not be done but by communicating with our Lorde Iesus Christ for it is not without cause that he vseth this worde Crucified For thereby he declareth that so long as wee bee separated from our Lorde Iesus Christ and cast off from him and not knit vnto him by fayth our nature will alwayes bring foorth hir owne frutes that is to say nothing but all maner of naughtinesse and vice Thus ye see that first of all Freewill is beaten downe Secondly it is shewed vs that wee can not be partakers of any of Gods giftes nor of his holy spirite but by the meanes of our Lorde Iesus Christ according as I haue tolde you alreadie that wee must all drawe of his fulnesse for he is the onely fountayne that is able too suffice vs. And if wee seeke neuer so farre aboute elsewhere wee shall finde nothing but drythe and wee shall continue a thirst styll and if wee thinke too fill our selues it will bee but wyndinesse and misweening wherewith wee shall burste and yet not gather any good nourishment or substance Nowe heerevppon Sainct Paule concludeth that if wee liue after the spirite wee shoulde also walke after the spirite And it is a more easie declaration of the thing that I haue touched alreadie It had beene inough too haue auouched that wee can not bee set free but by crucifying all oure wicked lustes howe bee it for as 〈◊〉 〈…〉 Hypocrisie is so great that they doo alwayes finde â—â—aâ—ting holes and 〈…〉 man would bee esteemed as an Angell though his life bee out of order therefore Sainct Paule intended for a confirmation too adde this saying â–ª that if wee liue after the spirite wee must therewithall walke after the spirite As if hee should say that it is not inough for men too protest them selues to haue Gods spirite dwelling in their heart but they muste shewe that he is there for he is not idle Therfore if a man will discerne whether Gods spirit dwell in vs or no he must come to our works and to our life and according as our conuersation is so may he see what we be and what is within vs and giue iudgement by our outwarde workes that are apparant As for example if one would beare mee in hande that a blocke were a liuing a man too see too It stirreth neyther head nor foote thrust at it and shoue at it and yet there appeareth no lyfe in it and shall he then make mee beleeue that a peece of stone remoueth from place too place or hath any power in it or is a creature that hath a soule Euen so is it with those that boast them selues to be spirituall For although the vnbeleeuers and enimies of God be aliue as in respect of the body yet are they dead in respect of the heauenly life bicause their soule is vtterly corrupted but wee liue to Godwarde through the grace of his holy spirite And if this grace be in vs it can not bee idle as I sayde afore And that is the cause why S. Paul sayth that our conuersation will shewe whether we liue in the spirite or no. The worde walke is very rife in the holy scripture when the whole ordering of our life is mentioned neuerthelesse heere is not onely walking The worde that S. Paul vseth importeth more that is to wit too walke orderly as if he should say that we must frame our selues to the thing that is conformable too the will of God and of his holy spirite and that our life must bee so well ruled as it maye bee knowen that God gouerneth vs in deede and that our Lorde Iesus Christ holdeth vs too him selfe as the members of his body and that he hath truly witnessed that he dwelleth in vs by his holy spirite Therefore at a worde this thing muste needes bee knowen Nowe to bee shorte S. Paule ment heere to bewray the hypocrisie of all suche as make fayre protestation with their mouthe and woulde haue men to beleeue wonderous well of their zeale and yet in all their whole lyfe doo shew 〈…〉 at all too come neere God nor any 〈◊〉 of hys worde All such folke then are heere condemned of lying and vnfaythfulnesse And therefore that wee may discerne which are Gods children let vs come to the examining of our liues True it is as I haue touched heeretofore that sometimes the ignorant wretches and suche as neuer had any instruction in the Lawe shall haue some apparance of vertue But if a man sounde them throughly he shall finde it is but a shadowe and that they bee not well bent eyther too loue their neibours or to walke
according to Gods will To be short the examining of our lyfe can not lye And heerewithall S. Paule ment also to confirme the thing that he spake afore that is too wit that if our lyfe bee to be gouerned by Gods spirite then must wee trauell earnestly that way and not in tryfling things that are neyther heere nor there before God according as I haue declared alreadie that suche as will needes bee most deuout haue neither ende nor measure of their superstitions and when euening coÌ„meth they thinke God to bee greatly beholden to them for their trauelling too and fro and yet notwithstanding all is but loste labour And therefore S. Paule telleth vs that sithe wee knowe that our life is spirituall as truthe is and that God also is a spirite wee must vnderstande also that he will be serued faythfully and that men must not occupie them selues about small trifles which are but as childrens bables but that he will haue vs to vse faythfulnesse loue peace and concorde one with another so as there bee no deceipt no malice nor no rauin among vs. Then if we knowe that the lyfe which God alloweth and whereby wee bee ioyned vnto him is a spirituall life Let vs foorthwith sayth he walke in the spirite that is too say let vs assure our selues that God alloweth not any thing but that which is agreable to his Lawe which for the same cause is called spirituall by Sainct Paule in the seuenth to the Romanes and let the proofe of the same doctrine shewe it selfe in our conuersation So nowe whereas other folkes runne on pilgrimage let vs occupie our selues in the seruing of God and our neibours VVhereas these wretched hypocrites wast al their substance in Idolatrie let vs consider that the true sacrifices holy offerings which 〈…〉 are that we should bee dedicated vnto him both in body souâ—â—◠〈◊〉 â—â—ondly that we shuld so dispose the goods that he hath giueÌ„ vs put into our haÌ„ds as we might shew by so the same may serue to the glorifying of Gods maiestie and too the inlarging of the dominion of our Lorde Iesus Christe Let all looke at him let all sticke too him and let all know that it is he from whom all goodnesse proceedeth Lo wherevnto S. Paule ment too bring vs. Now to the intent too make vs the more too abhorre all vayneglorie and pryde against God and the sayde desire of hauing credite among men he sayeth that wee must not seeke too byte one another nother must we malice one another It is as much as if he had sayd that ambition or vayngloriousnesse cannot reigne in vs but incontinently there will be hartburning and euery man will prouoke his neighbour For if wee bee giuen after that fashion to vayneglorie euery of vs will couet too bee greatest and it will seeme to himselfe that he hath not his right till he see his neighbour brought in contempt Thus yee see what pryde bringeth It tendeth not onely too the aduauncing of a mannes selfe against God but also too the defacing of such as we ought to honour at leastwise if they be our inferiours For when we haue looked well to all it is certayne that euen the least sort ought to bee honorable in our eyes Therefore if we bee led with ambition as I sayd afore euery of vs will bee climbing to get higher and higher Now hereof must needes spring strife and debate hartburning quareling and contention and finally deadly enmitie To be short so long as ambition hath his full scope and is let alone vnbrydled wee must needes bee at warre as experience sheweth toomuch and woulde God that wee might bee fayne too seeke a greate way off for examples of it But so soone as men will needes set out themselues ambition muste needes carie them so away as too shewe themselues enemies too their neyghbours And thereof also proceedeth enuie For it is sayde that charitie is glad of other folkes welfare Haue not wee cause too reioyce when we see God poure out of his gracious giftes vpon our neyghbours yes or else wee pray not vnfaynedly for all such as haue neede of them For if it greeue vs too see that God graunteth them too liue commodiously and at their ease doo wee not therein bewray that there was nothing but hypocrisie and fayned◠〈…〉 Also if God giue any man the gracious 〈…〉 his holy spirite it is for the common welfare and edifying of his Churche So then in all respectes there is cause for vs too reioyce and if wee bee rightly qualified according too Gods will wee shall also therewithall loue the profite and aduauncement of our neyghbours Contrariwyse when euery man is giuen too himselfe and wee bee driuen with this wicked ambition and pryde wee can neuer looke but a skewe at the aduauntage and profite of our neyghbours There will alwayes be repining and spiting in our hartes when God sheweth himself bountifull towardes those whom wee would keepe vnder feete Thus yee see that the thing whiche wee haue to remember in effect in this streyne is that wee muste learne what it is too belong too our Lorde Iesus Christe to the ende that wee take not his name in vayne ne bee reproued of falsehood and leasing before God and his Angelles for glorifying our selues so foolishly before menne For too the intent wee may bee our Lorde Iesus Christes wee must mortifie our lustes and affections knowyng that of our selues wee bee inordinately giuen too all euill and our nature wholly inclyned therevntoo Therefore it standeth vs in hande to turne a new lease And of a truth that cannot bee done of our owne power but the Sonne of God is Priest and readie to helpe vs. VVhat letteth vs too bee made partakers of the giftes of Gods holie Ghost that wee might proue by our lyfe that wee haue a true beleefe in him It is our flattering of our selues in our owne wretchednesse Then seing there is nothing but corruption in vs lette vs learne too lament and lette vs yeelde our selues too our Lorde Iesus Christe that he may kill all wicked lustes and disordinate affections in vs by the power of his death and passion And therewithall lette vs consider the grace that God graunteth vs in that he will haue vs too serue him freely so as wee shoulde no more bee vnder the yoke of the Lawe too bee pressed downe by it too the vttermost for that woulde bee an intolerable burthen too vs but bee gouerned by his holie spirite knowyng that he alloweth of our lyfe and accepteth our seruis when it is so framed according too his woorde although our zele bee not so greate nor so substantiall as were 〈…〉 know this and therewithall let vs walke in such 〈◊〉 as our 〈…〉 and as our feete handes and all other our meÌ„bers and senses may shew by effect that as we haue bin trayned in the schoole of our lord Iesus Christ so we haue also borne away his doctrine
our selues are furtherforth than God holdeth vs vp by the grace of his holy spirite Moreouer in admonishing such as haue done amisse we may yet as I tolde you before offend God in being too hastie too rygorous and too vnkinde Although then that it be a commendable vertue to admonish our neighbours yet if we be too lauish all will turne into vice except our Lorde doo so restreyne vs as wee keepe an euen hande and swarue not asyde too any of the twoo vyces that I haue touched afore Thus ye see what wee haue too remember concerning this saying of Sainct Paule Nowe hee sayeth expressely you that bee spirituall meening to do vs to wit that we bee the more bounde too heare with the weakelings when God hath strengthned vs by his power according also as is declared in the fourtenth too the Romanes And in deede if God distribute his grace more too one man than too another it is not 〈…〉 or that man with all but rather too hold vp such as are not able 〈◊〉 go like as if two men do go a iourney togither and the one feeleth himselfe weary so as he is not able too draw his legges after him it is certaine that he which is strong and lustie will not runne before him as it were to spite him but will restrayne himselfe to his companion yea and he will toll him forward â–ª saying Go too man plucke vp a good heart and let me helpe thee my selfe To be short he will do all that he can to cheare vp his fellow that is so faint After the same maner also must wee beare one with another sith we see that God hath called vs all in coÌ„mon and chozen vs with condition that we should go all together with one accord and euery man reache out his hand too his neybour as the prophet Esay speaketh of it and say Go we let vs go vp to the hill of the Lord. It is no reason then that such as haue receiued a larger measure of Gods giftes should go about to oppresse others but rather that they should beare with their infirmities and bee touched with the meeldnesse that we haue spoken of Thus ye see howe S. Paule sayth expresly that the more that our Lorde hath set vs forwarde the more ought we to drawe others after vs. And herevpon he addeth for a conclusion Beare ye one anothers burthens and so fulfill the lawe of Christe VVhen as hee sayth that wee muste beare the burthens of our neighbours he doth yet better expresse the thing that I haue tolde you heretofore that is to wit that he speaketh not here of the despizers of God which runne into all licenciousnesse and are saped in malice and sturdinesse but of suche as trauell and go forwarde in all goodnesse and haue an earnest good will too attaine to it and whiche do euen grone vnder their sinnes as vnder a burthen that is to heauie for them For the better vnderstanding hereof wee will set downe a similitude contrarie too that whiche is set downe heere by Sainct Paule He sayth that suche as are ouertaken with their sinnes are made as it were too stoupe vnder the burthen And why Bicause they are angrie with themselues Not that they fret or chafe agaynst God through pride and disdeyne but bycause they bee not able to withstande Satan so stedfastly and stoutly as they faine woulde But as for these roysters that are giuen too all euill they be so farre off from stouping vnder their burthen that they rather ryde 〈…〉 triumphing and vaunting themselues 〈◊〉 though they would vtterly defie God Thus see yee the diuersitie that is betwixt them which are to bee borne with and those agaynst whom all rigour may bee vsed For the one sorte is bowed with the weight of the burthen which dooth in maner wey them downe and these are the same whom our Lorde Iesus Christ calleth to him saying Come vnto mee all yee that labour and are heauie loden and I wil refresh you and you shall finde rest for your soules Our Lorde Iesus calleth not all men without exception vnto him but giueth a marke too such as may haue accesse to obteyne fauour namely that they bee ouerloden that is to say they welter not in their sinnes ne take pleasure in them neyther doo they boast of them as folke paste shame but they would fayne haue ease and can finde none in them selues Therefore he sayth he is readie to deale gently wyth them And for the same cause also dooth S. Paule in the seuenth to the Romanes say that he dooth not the good whiche he woulde but the euill which he would not Nowe S. Paule speaketh there of him selfe in so much that although he were as an Angell of God in respecte of his conuersation in this worlde and as a myrrour of all holynesse yet dooth he mourne still and say he is accursed And why so Bicause he was hilde as a captiue in prison in so muche as he was not at libertie too giue him selfe fully vnto God for he was hindered by his owne sinfulnesse Nowe if S. Paule were in that taking howe shall wee doo By the way wee see howe this worde Burthen is to bee vnderstoode where it is sayde that wee must beare one anothers burthens Heerein Sainct Paule exhorteth vs to holde vp one another and if any man misse of his duetie wee must not therefore giue him ouer but bee inclined to pitifulnesse still and vse the forementioned meekenesse To be short he sayth that wee be knit togither with suche condition that if any of vs be ouerloden or waxe faynt the rest muste supply his defaulte and weaknesse as I sayde euen as inclined therto by nature without beeing incouraged by the worde of God If wee be going of a iorney in a companie togither and see any of the 〈…〉 euery of vs will helpe to harten him and for 〈◊〉 â—ooing thereof 〈…〉 vnlode him and euery man take a peece of his burthen In like wyse let vs consider that the sinnes whiche wee commit through infirmitie are burthens and that in suche caces it behoueth vs too put vnder our shoulders too ease such as are welneere wayed downe with them Not that we should vse any flatterie as I haue sayde afore but that wee should helpe too amende them And for proofe heereof if a man offende God and I ouerpasse it so as he continueth in his naughtinesse the burthen increaseth in suche wise as it is inoughe too breake hys necke For whereas he had but one burthen beholde now are many mo added too beare him downe to the grounde euen for want of warning In so muche that if he had bin admonished at the first he had bin eased of his lode where as nowe by cloking of his vyces wee bee the cause that the poore wretche can neuer bee releeued And therefore it behoueth vs too vse the foresayde meane whiche is that in bearing with the weaklings wee must not
auaylable not onely in hydâ—â—◠〈…〉 which wee haue committed alreadie and in burying them out of remâ—â—â—â—aunce but also in clenzing vs dayly by hys holy spirite and in holding vs vp continually till we bee come to the perfection wherevntoo he calleth vs and be deliuered from the prison of sinne wherewith wee bee yet inclozed That it may please him to graunt this grace not onely to vs but also too all people c. The. 40. Sermon which is the thirde vpon the sixth Chapter 6 Let him that is taught in the vvorde make him that teacheth him partaker of all good things 7 Deceyue not your selues God cannot be mocked For looke vvhat a man sovveth that shall he also reape 8 For hee that sovveth in the fleshe shall also of the fleshe reape corruption But hee that sovveth in the spirite shall of the spirite reape euerlasting lyfe WEe see well ynough that wheresoeuer S. Paule was knowne he could not be suspected to be a man much giuen too his owne profite For although it were lawfull for him to haue his finding bicause hee bare abrode Gods worde yet notwithstanding as we see he forbare that libertie to the end to preuent al occasions of stuÌ„bling And he protesteth that he was fain to labor day night with his hands to earne his liuing But yet was he so much the better able without suspition to call vpon the negligent sort to do their dutie as we see in this text He commaundeth men to find their teachers not to suffer them to want any thing Nowe if Saint Paule as I sayde had bin a couetous man in scraping too himselfe other mens goods or if hee had bin desirous too set out himselfe in pompe and superfluitie hee shoulde haue had his 〈…〉 haue bin tolde him that he spake for himselfe and that it had bin no giuing of himselfe to the seruice of God But forasmuch as he had shewed sufficiently by experience that forgetting himselfe and hauing no regarde of his owne persone he sought nothing else but to aduaunce the kingdome of our Lorde Iesus Christ and to edifie his Church therefore he might rebuke the vnthankefulnesse of such as behaued themselues amisse towards their sheepherdes in abridging them of sustenance for their bodies whereas by their meanes they had food and sustenance for their soules Now it is a verie vnkinde dealing wheÌ„ a man considereth not that he which bringeth him the doctrine of saluation is as a fosterfather sent vnto him of God and at least wise findeth not in his heart to giue him bodily food Therfore when men are so retchlesse in that behalfe they bewray a contempt of Gods worde For nature ought to teach vs that when we be in any mans dette wee shoulde streyne our selues to the vttermost to requite him the like and if we be not able to do it then at leastwise to shewe that it is not for want of good will But in this cace lyke cannot bee requyted for lyke For Gods worde findeth not any thing in the worlde that may be layde in balance agaynst it Yet notwithstanding such as are taught ought at leastwise not to spare theyr temporall goodes for the finding of those at whose hande they receyue the inestimable treasure of the Gospell And verely we see howe it hath alwayes bin the pollicie of Satan too spoyle Gods Church of good Sheepherdes and ministers by after a sort staruing of them Satans vpholders shall alwayes haue ynough to cramme themselues withall according as wee see howe that in the Papacie these ydle bellyes which do nothing else but barke oute theyr Masses and Mattins are crammed too the full Though all the worlde shoulde hunger and thirst for it those kinde of people shall neuer feele penurie yea and they shall haue good store of prouision though all the worlde starue in the meane while But cleane contrarywise when such as serue God shall haue shewed the singular zeale and care which they haue for the health of mens soules men let them alone and thinke them greatly bound vnto them that they giue theÌ„ the heering VVell say they we haue heard him 〈…〉 him well he hath done his dutie And how many are there nowadayes that 〈◊〉 contribution when they come too heere a Sermon They could find in their hearts that God shoulde neuer be spoken of bicause it is a melancholike matter too them VVhereby wee see that the Diuell hath by that meanes gyuen a pushe too ridde away all teaching and too bring to passe that there might bee none but Idolles nor any man care howe hee behaued himselfe Then was it not without cause that Saint Paule was desirous to remedie such inconuenience saying that hee which teacheth ought at leastwyse to bee nurrished and mainteyned and that hee which receyueth the doctrine of saluation is bounde at leastwise to giue of his goodes and substance to him that hath ministred spirituall foode vntoo him And Saint Paule speaketh here expresly of Gods woorde For whereas humane sciences haue alwayes bin so highly esteemed that such as haue professed them haue bin mainteyned the woorde of God whiche surmounteth all other things is as it were cast downe Therefore Saint Paule blameth mennes naughtinesse saying See what a worthie thing it is to haue Gods worde brought vnto you See what fruite redoundeth vnto you by it For we be all miserable and cursed sauing that God calleth vs to him by meanes of his worde for that is the power which he spreadeth ouer vs to gather vs intoo his kingdome Sith it is so then howe can you bee nigardly of the transitorie goodes of thys worlde that such as trauell for your welfare and edifying shoulde not at leastwise bee so mainteyned as they might giue themselues wholly vntoo that and not bee drawne awaye by cares that might stoppe them and hinder them of doing their duties The woorde that Saint Paule vseth heere is Cathechise whiche signifyeth too teach traine or instruct and therof commeth our word Cathechisme which signifieth a Teaching Trainment or Instruction Then he that cathechyzeth sayth hee that is to say he that is a faythfull Teacher to edifie the people in Gods worde let him be mainteyned by such as are Cathechyzed that is too say by such as are taught or as are brought as scholers vnto God Now we see Saint Paules meening and therevppon we haue to gather first of all that we must not take any nowadayes for Ministers and Herdmen of Gods Church but such as bring his woorde Marke that for one 〈…〉 for our behoofe so to do For the Papistes boast that they haue the Church on theyr syde But it is certaine that it cannot be verified of Gods children that they shoulde bee a flocke without a guide Then what are the markes of the Churche That there bee a flocke gathered togither and that therewithall there bee a sheepeheard too leade the sheepe too our Lorde Iesus Christ And in good soothe the Papists alledge also that they haue
that they shall haue hoorded vp and all shall go too destruction But if wee can discharge our selues of earthly cares and looke vp too the kingdome of God although we seeme too bee diminished and made poore by dooyng good yet shall not our treasure perish but shall be well kept in Gods hand till the last daye Howbeit for as muche as the Diuell offereth vs many occasions too coole vs or too make vs turne heade backe ageine Sainct Paule addeth a verye needefull incoragement which is that wee shoulde not bee weerie of well dooyng And afterwarde he addeth that wee muste bee patient in wayting for the seasonable time of gathering Therefore where as hee sayeth that wee must not bee weerye it is bycause that suche as haue any good will or desyre too doo good shall bee plucked backe by Satans 〈◊〉 and by a numbeâ—◠〈◊〉 comberances and lettes whyche he will cast in theyr way If a man walke abroade for his owne pleasure he needeth not too bee warned that he wearie not himselfe And why For he chozeth some faire beaten path he keepeth a measurable pace and he goeth at his ease for he is not stinted to go thus many leagues in a day but returneth ageine as soone as his iourney is not to his mind This warning therefore is for such as haue long iourneys to go and not onely one or two but continuall trauelings They shall perchaunce haue hard passages they shall haue stonie and shrubbie wayes or wayes that are myrie and dirtie they shall haue hils and dales Such haue neede too bee quickened forward that they may bee cheered and plucke vp a good harte that they tyre not nor quayle not in the middes of their iourney Euen so is it with vs when God toucheth vs wyth his holy spirit so as wee be disposed to serue him and to doo good to such as seeke succour at our hand But on the one side wee bee plucked backe by vnbeleefe bycause wee bee afrayde that the earthe wyll fayle vs and if any manne bee too bee releeued wee cast with our selues that the like want and penurie maye befall our selues Thus yee see wee bee plucked backe wee bee snarled in that ouercarefulnesse and are vnsatiable in our lustes and thinke wee shall neuer haue ynough Herevppon also wee bee tempted too seeke excuces For wee will alledge on the one side that wee cannot tell whither the partie that complayneth haue suche neede as he speaketh of or whither he bee so greatly too bee pitied and on the othersyde that the worlde is so wicked and vngracious that a man cannot tell too whom too doo good and that oftentymes the good turne is lost and there is suche vnthankefulnesse that it were better too let those complaynants to endure hunger and thirst than to giue them occasion too offende God in beguyling men after that sort and in laughing them too scorne for their labour There will alwayes bee founde excuces and shiftes ynow too escape from weldooyng as experience sheweth too muche specially consideryng that wee bee so lazie and faynt by nature So muche the more therefore dooth it stande vs in hande too remember thys lesson which Sainct Paule setteth down â—â—â—ere which is too 〈…〉 still without beeyng weerie yea verily in dooyng good This matter concerneth the inlarging of our hartes and of the imploying of our goods if wee haue any to the releefe of our needie neyghbors And wee know that Sainct Paule hath begon at the ministers of Gods woorde Neuerthelesse he exhorteth vs all generally for so much as God hath knit vs all togither and set vs in the world with condition that euery of vs should consider wherein he may bee able too helpe such as haue neede of him Let vs apply our lyfe thervntoo that wee peruert not the order of nature Furthermore for as much as wee bee so lither and colde and shall also finde many occasions too hinder and breake off the zeale that wee haue too discharge our duetie Let vs ouerleape all incomberances and plucke vp a good harte that wee quayle not And the more that the worlde is nowe adayes come too the top of inquitie vnthankfulnesse and malice the more doothe it stande vs in hande too treade downe suche temptations rather hauyng an eye vntoo GOD than to the vnworthinesse of the persons that are too bee succoured For howe muche lewdnesse soeuer there bee throughout the whole world yet will God continue alwayes vnchaungeable in his purpâ—se that is too wit he will haue euery of vs to consider his owne abilitie and the measure that is giuen vnto him and that wee bee not borne too ourselues for God hath not created vs to that intent but he will haue euery of vs to thrust forth and as it were too constreine himselfe to helpe such as desire succour of him and although they craue it not yet if wee see them in necessitie he will haue vs too releeue them by suche meanes as he offereth The verye heathen men had skill ynough too speake suche language Therefore it is dubble shame too vs if wee knowe not wherefore God hath created vs and wherfore he sheweth himselfe so bountifull towardes vs. Truely he coulde well haue disposed the worlde in suche wise as no manne shoulde haue wanted and euery man might haue forborne other But he offereth vs matter of pitie and compassion too shewe whither there bee any kyndhartednesse in vs or no. Nowe we must also marke well the promise that Sainct Paule addeth which is 〈◊〉 wee shall reape or gatâ—â—â— in seasonable time True it is that wee were not too bee excused thoughe there were no rewarde at all but that God shoulde saye simply that he wyll haue it soâ—â— for it is sufficient that he hath set vs in the world and fed vs wyth his bounteousnesse and it requireth at leastwise that wee shoulde bee wholly at his commaundement howbeit for as muche as he seeth our feeblenesse and slowenesse he addeth this ouermore too make vs plucke vp a better harte saying that none of all our doings shall bee lost For he dooth as it were take them intoo hys keepyng and will deliuer vs them ageyne yea euen with a greater profite than we coulde haue hoped or wished for in the world He that hathe money in his powche and sees a commoditie offered him wyll lay it out on all sydes for he presupposeth that he shall loze nothing by it but that besides the returne of the principall he shall be much increased by the profite that will ryse to him of it Truely if a man bee about to lend money or too put it too some traffike he will looke twyce or thrice too it that it may bee sure but finally if he spie a riche man that is able too paye and of good credit he concludeth by and by that he may well trust him But thoughe God assure vs as much as may be that whatsoeuer we put intoo his handes shall returne safe vntoo
glorified when the world and Satan streining themselues to the vttermost are not able too let the truth of his course For this cause Saint Paule sayth that they which be so variable and do disguize Gods worde or falsifie it do shunne the Crosse that is â—â—â—ay the true preaching of the Gospell euen too eschue persecution Now here againe we haue a verie profitable counsel For if we desire to serue God and his Church wee must alwayes bee readie to receiue alarums And although the fire bee not yet kindled or the enemies not yet armed too make so cruell persecution as they woulde or finally our Lorde do brydle all those that are wearie of his worde and woulde faine shake off his yoke yet must wee bee scorned at many mens handes we must be diffamed there must be murmuring and rayling agaynst vs and we must put it vp and harden our selues agaynst it Yea and wee shall see a thousand backbytings against such as imploy themselues faithfully euen where the Gospell is preached Some shall bee arreigned as felons and some shall be indited of this and that and yet all shall be but starke slaunders To be short all such as minde to go through with their race must prepare themselues too indure many temptations that might make them reele if they were not settled in this poynt that God must bee obeyed in spyte of the whole worlde Marke that for one poynt And here withall we haue also to marke that this extendeth to the whole Church in generall Therefore when wee heere the message of peace that is brought vs in the name of God let vs not thinke to be in rest to the worldwarde but too haue manie troubles and incomberances continually And he that determineth not vpon that must needs shrinke away from our Lord Iesus Christ for he can neuer be any of his disciples according as he himself declareth with his owne mouth that such a man is not worthie to be of his schole and so he shetteth them all our of the doores VVherefore let vs learne that when we be once called to our Lorde Iesus Christ wee must be partakers of his crosse so long as he listeth according as it is sayde that if we suffer with him we shall also bee glorified wyth him and be made partakers of the power that is shewed in his Resurrection But yet notwithstanding the sufferings which he indured must first be accomplished in vs that are his members True it is that he suffered as much as was requisite for our saluation but yet must wee bee fashioned like too his Image as it is sayde in the .viij. too the Romanes Nowe whereas God spareth vs so as wee bee not among Tyrantes that might tâ—â—ent vs or if the wicked â—ee not able too byte vs but onely barke at vs or if hee let vs 〈◊〉 in peace let vs knowe that it is bycause he pityeth our feeblenesse and that hee spareth vs bycause hee seeth howe weake we bee But yet for all this let vs not flatter oure selues but praye God too strengthen vs so by his holy spirite that whensoeuer hee shall call vs intoo the aray too fight wee may not bee lyke freshwater souldyours but that wee maye haue mynded it a long tyme before hande that wee muste bee made partakers of Iesus Christes sufferings too come too the glorie of his Resurrection Nowe Sainct Paule hauing spoken after that maner addeth for a larger confyrmation of his matter that they whiche are circumcyzed and whiche preache circumcizion keepe not the Lawe but onely seeke too glorie in the fleshe of those whome they bring too that Iewishe fashion In thys Text Saint Paule dooth ageine accuse his aduersaries of double dealing and vtter hypocrisie VVhy so Circumcision was the marke of the same thing before the comming of our Lorde Iesus Christ whereof Baptisme is the marke vntoo vs at this day For the Iewes had recorde thereby that they were sanctified by God as his heritage But yet for all that they that mingled Circumcizion with the Gospell were vtterly of opinion that the Lawe of Moyses was to be obserued forasmuch as it was giuen of God that it was not at any time to be abolished Heere then yee see that the couert which they tooke was that Circumcizion serued for a signe of the keeping of the whole Law But now S. Paule layeth to their charge that they kepe not the Law and therfore they do but mock God men in making a countenance by an outward signe to do the thing which they do not for it is clene coÌ„trarie Now theÌ„ we see S. Paules meening And as touching this spech of keeping the Law it is sometimes takeÌ„ for the doing or performing of all that is coÌ„teyned in the Lawe But no man can keepe the Lawe that is to say no man can discharge himselfe throughly of all things that the law coÌ„mandeth For it is not for nought that it is called an intollerable burthen Also we see our owne infirmitie and there God sheweth vs an angelicall rightuousnesse How then is it possible for vs to attaine vntoo it So then if wee take the worde Lawe for a perfect and faultlesse obedience no man keepeth it in effect Neuerthelesse the faythâ—â—â— beeing guided and gouerned by Gods spirite do keepe the Law that is to say they walk according to the rule that is giuen theÌ„ there Not that they run so swiftly as they should do nor that they attaine to the marke at the first brunt but yet they go on still towards it and God beareth with them and layeth not their faultes too their charge The faythfull then do kepe the Law But here S. Paule speaketh of the Ceremoniall Lawe howbeeit that by occasion hee had shewed heretofore that all Gods commaundements coulde bring nought els but condemnation except we had refuge to the grace of our lord Iesus Christ but as I said here he speaketh of the ceremonies shadowes Now let vs see what he meaneth by it They saith he which are circumcized keepe not the Lawe that is to say they haue in deede that signe as a standarde too make men beleeue that they be Iewes to the intent that they might not be hated nor persecuted but yet for all that they keepe not the whole Lawe for they take leaue to despize all that shoulde bee matched with Circumcision For he that is circumcized ought also to do sacrifize too absteyne from the meates that are forbydden by the lawe to keepe the dayes and feasts appoynted there to vse the inioyned washings and purifyings and to do diuerse other things But these men make none account of them VVhen they be in corners and no man sees them they passe not what they do neyther make they any conscience at all to despize all the Ceremonies of the Lawe Thus it appeareth that they do it not for any zeale but only in respect of men Nowe it behoueth vs to marke that Saint Paule speaketh
very remedie is that which S. Paule setteth downe heere namely to reiect all glory saue that which we haue in the Crosse of our Lorde Iesus Christ Now for the better vnderstanding heereof first of all wee must call to minde how it is sayde in Ieremie and alledged also by S. Paule that all the glory of man must bee cast downe too the ende that God may bee exalted as he deserueth And in very deede it is truely sayde that all the wisdome which men weene them selues to haue is nothing but must come to account and be quite daâ—â—ed and they must resorte 〈◊〉 God as to him that hath the fulnesse of all good things in himseâ—â— Let vs coÌ„fesse I say that all wisdome proceedeth of his free goodnesse inasmuche as we be inlightened by his holy spirite and that bicause we be weake of our selues we must be strengthened by his power and whereas wee be full of all filthe and iniquitie wee must recouer rightuousnesse by his gifte But nowe wee must come to the meanes For it is not inough for vs to knowe that God is our light our rightuousnesse our wisdome our strength finally that the whole perfection and fulnesse of our life ioy and happinesse is in him that is not inough for there is a very far distaÌ„ce betwene him and vs and therfore it standeth vs in hande to know how and by what meanes we may be partakers of all the graces whiche wee haue to seeke in God Howbeit wee knowe that the whole is communicated to vs in Iesus Christ verily for that he came downe heere bilowe and abaced him selfe and was contented to be crucified for vs. Seeing then that our Lord Iesus Christ is he out of whoÌ„ we must drawe all things that we haue neede of now wee see why S. Paule sayth he will not seeke any glory but in the Crosse of our Lorde Iesus Christ And why For in as muche as he suffered so paynefull and bitter a death yea and was set agaynst Gods iustice for vs and tooke all our cursednesse vpon him therefore was he giuen vnto vs to be our wisdome rightuousnesse holinesse streÌ„gth and all that euer wee want But first of all wee must learne what we be to the intent to beate downe all our owne glorying and to settle our selues vpon our Lord Iesus Christ For we see many men burst with pride and they wote not why There is nothing but winde smoke in all the things which they surmise of them selues Howbeit the very cause why they seeke not Iesus Christ is for want of due examination of them selues and suche are the Hypocrites and the Counterfetters and those that are puffed vp wyth ouerweening of their owne works Therefore as I haue touched alreadie it behoueth vs to looke to our owne state and to see howe wretched wee be till our Lorde Iesus Christ pitie vs. That is the way too prepare vs too come vnto him And that shall serue for one poynte Howebeeit that is not yet all For there 〈◊〉 that can graunte them selues too bee sinners and that there is nothing in them but vanitie and yet notwithstanding they welter neuerthelesse in their own filthy dung And why â–ª For they coÌ„ceyue not Gods iustice but are as yee woulde say doted in this world None of all these vnthriftes whiche giue them selues ouer to drunkennesse or to whoredome or to suche other lewdnesse can excuse their vilanies but that they are fayne to be ashamed of them and yet neuerthelesse they delight in them and continue styll in them as if they were hardened And why Bicause they bee made drunken with this worlde and the diuell hath so clozed vp their eyes that they see not howe they must one day come to account They play the amazed men and beare them selues in hande that they shall always stande at a stay and so they go forward with their naughtinesse and neuer sighe nor be sorie for the matter but are alwayes laughing at it as though they ment to spite God wilfully VVee see then that one sorte is letted yea or rather vtterly turned backe from comming to Iesus Christ bicause they presume vpon their owne wisedome and are possessed with an imagination that Satan hath put into their heade so that too their owne seeming they bee wise inough without Iesus Christ and therfore they holde scorne of him The other sorte whiche are infinite in number notwithstanding that they knowledge themselues to be wretched sinners doo neuerthelesse not seeke the remedie And why For this present worlde possesseth them and they bee so wrapped in it as they can not lifte vp their eyes nor their mindes to seeke the remedie that is readie for them in Iesus Christ So muche the more neede therefore haue wee to mynde the thing that I haue touched alreadie that is too wit that wee must ridde our selues of all selfetrust and ouerweening and bee so greeued as wee may neuer be in rest till wee haue founde succour in our Lorde Iesus Christ And let vs not only open our eyes to see our owne foulenesse and to be ashamed of it but also let vs consider that this life is nothing and that God hath set vs heere as in a wayfaring wherin he intendeth to trye whether wee will come to him or no. Therefore let euery of vs summon him selfe euening and morning and as oft as we looke vpon our sinnâ—â— let them be as spurres to pricke vs and prouoke vs to repayre vnto God so as wee may not 〈◊〉 brute beastes nor be hilde backe in this world but that our necessitie may alwayes driue vs too resorte too our Lorde Iesus Christ Thus yee see howe wee may glory in the crosse of our Lorde Iesus Christ And Sainct Paule hath purposely spoken here of the crosse bicause the matter that he delte with was the pulling downe and as it were the treading vnder foote of all loftynesse which men aspire vnto For wee will needes bee alwayes somewhat of our selues and holde still some worthinesse To the ende therefore that we might be discharged of that wicked affection Sainct Paul telleth vs that Iesus Christ the sonne of God can not be our glory but only in respect that he was crucified for vs. And heerevpon inseweth that which he addeth namely that we shall be crucified to the world and the world to vs when wee shall haue learned to glory in the only meere grace that is brought vs by our lord Iesus Christ As how surely they that are not crucified to the worlde that is to say they that couet to bee in some authoritie and to set out them selues they that desire to bee honored and exalted and to be short they that are drawen hither and thither of their lusts doo not yet knowe what it is too glory in the Crosse of our Lorde Iesus Christ for they shoulde haue begonne at the foresayde poynt that is too wit of beeing confounded in them selues Therefore not without cause dooth
S. Paule say that for as muche as he had setled his glory in the crosse of our Lord Iesus Christ he had quite forsaken and giuen ouer the worlde Nowe by the worlde he meaneth all that is delightsome to the fleshe as when men think neyther vpon God nor vpon the lyfe of heauen so as one is giuen to couetousnesse another to ambition and euery man is driuen by his owne naturall sway and there is not any that passeth further than this world VVhen men followe their owne swinge and God hath not yet touched them with his holy spirite to draw them too him surely although they doo all fling ouer the feelds and runne astray yet is there great diuersitie in their affections so that if the matter come to triall one drawes one way and another another way cleane contrarie and to be short men seeme to differ quite cleane one from another But yet they be all alike in one thing that 〈◊〉 wit that they would aduaunce thēselues to the worldwarde that they be giuen to their owne priuate profite or pleasures At a worde they be so intangled here that they could find in their harts too be separated from God But S. Paule sayth that when wee shall haue set all our glory in our Lorde Iesus Christ knowing that by the meanes of his Crosse he hath dedicated vs vnto his father and purchaced vs the kingdome of heauen then it will be easie for vs to withdraw our selues from the world and to be as it were cut off from it And why For it is certayne that whosoeuer hath bin touched and wounded to the quicke with the feeling of his sinnes will so pursue the grace that hath bin giuen him in our lord Iesus Christ as the world shall be nothing with him And in good sooth wee shew that al the spirituall benefites which God offreth vs whervnto the calleth vs are as things of nothing vnto vs in that wee esteeme them not in comparison of the trumperie and inticements of Satan VVhat is this world if a man view it in it selfe There is no man but he seeth howe frayle our life is and howe it is but as a smoke that passeth and vanisheth away and yet wee see men frye still in their affections and howe they bee vtterly caried away and rauished with them God on his side crieth out Ye wretched folk ye be more destitute of wit than little children For ye buzie your heads about mooneshine in the water and about pelting trifles wherein there is nothing but foolishnesse ye be wholly wedded vnto thē and yet in the meane season whē I offer you perfect happinesse ye make none account of it all is one to you Yee see then that the cause why we be so cold negligent now a dayes in receiuing the benefites which God offreth vs by his Gospel is for that the world hath gotten the possession of vs aforehand and on the other part we also do set too much store by the world And why do we so Bicause we know not the inestimable benefites that God offereth vs. Therefore let vs ioyne these two togither that is to wit that we be crucified to the world and the world to vs bicause we haue our glory in our Lord Iesus Christ crucified But this is easier to be sayd than to be doone and therfore euery man must strayne himselfe in his owne behalfe when he vnderstādeth this lesson he must put it in practise For if we couet to be taken auowed for Christians before God his Anger 's we must be conformabl◠〈◊〉 the holy Ghost in the thing that he setteth down here And in very deede if we were not too farre ouerseene wee haue occasion of it inough as hath bin said afore For they that doo but only enter into themselues to consider what they be and what their state is so long as they be separated frō Iesus Christ must needs be scared with the feling of gods wrath which they haue deserued whē they perceiue thēselues to be plūged in such cursednesse that it were much better for thē if the earth had swallowed thē vp a hundred times than to haue liued in that plight but one day being in the meane while enimies to their God frō whose hands they can not scape Therefore let vs lerne to looke to our selues Such as intend to deck thēselues to the worldward specially women will looke in a glasse that shal be done with as much curiositie warenesse as may be But in the meane while we looke not vpō our selues to spie our own wāts and filthinesse to the end we might humble our selues truly before God seeke our glory where it is to be had Now it is certen that he which knoweth his own reproch shame wil seeke to come to the remedie of it at leastwise of Gods spirite worke liuely in vs that we be not sotted by Satā as I haue said afore Let vs lerne let vs lerne to looke vpō ourselues both without feining without flattery And whē we shall haue knowē our own wāts miseries let vs resort to our lord Iesus Christ And forasmuch as al loftinesse statelinesse vaunting must be beaten down by meanes of the Crosse Let vs be truly crucified to the world and let the world also be nothing vnto vs. Now whereas S. Paule sayth that the world was crucified to him he to the world it is true that he meeneth another thing than playn crucifying For therby he intended to shew yet more strongly how we may renounce the world and be separated frō it namely by beeing crucified to ourselues as in respect of the world that is to say by mortifying al the lusts that fight one against another within vs haue too much force inflame vs al wholly like a burning fire cast vs heere there bicause wee see that the son of God was fayne to suffer so reprochful a death for vs. VVho would now make his triumphes braueries in the world when he seeth that he which is the head of the Angels vnto whō belōg all maiestie glory dominiō 〈◊〉 hāged vpō tree made accursed abhominable for vs Thus ye see by what meanes al our lusts may be mortified and the death and passion of our Lorde Iesus Christ worke so in our hearts as our lusts may be no more so ticklishe as they haue bin And that is for one poynt Agayne the world must be crucified vnto vs. As howe By esteeming all worldly thinges as chaffe and corruption according as in very deede there is not any thing in them whiche is not corruptible in comparison of the spirituall benefites whiche Iesus Christe hathe brought vs and whiche wee inioy by this meanes For in very deede all worldly things are corruptible And moreouer what else are all the things whiche men couet so sore and so vehemently that they bee vtterly intangled in them but snares
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