Sermons on Deuteronomy, Sermons · Sermon 152
On Munday the ix. of March, 1556. The CLII. Sermon, which is the fourth vponupon the seuen and twentith Chapter.
24 Cursed bee hee which smiteth his neighbour priuily: And all the people shall say, Amen.
25 Cursed be he which taketh gifts to smite the soule of guiltles bloud: And al the people shall say, Amen.
26 Cursed bee hee which confirmeth not all the words of this law by dooing them: And all the people shall say, Amen.
WE vnderstande by this text, that the thing which hath beene sayde afore is very true; namely that God meant to teache the people of olde tyme, that it was not ynough for them to discharge thēselues before men, or to scape blame and punishment here: but yt they must looke vp higher, and consider that there is a Iudgement seate in heauen, before the which wee must one day aunswere and make our account. That is the place whereon we must thinke, if we will discharge our selues of our duetie. For wee may wel beguile men in making a faire countenance; and againe we may so order our liues, as no man may finde any fault in vsus, as touching our outward deedes: and yet in the meane while, if our heartes bee full of wicked lustes, if it greeue vsus to be helde in awe, if we grate our teeth against GOD: what obedience is that? Therefore let vsus note, that whereas in this text it is sayde: Cursed shall he be which smiteth his neighbour priuily: God condemneth not only the faults that come to knowledge before men; but also the crymes that lye hidden. And therefore if a man hauehave liued in such wise, as he cannot be rebuked of the worlde, but rather is praysed and commended: he must not thereupon fall asleepe, but he must examine his heart, and consider well whether there be any lurking hole or backe nooke there within. For if the thoughtes bee euill; although men perceiue them not; yet will God alwayes doe the office of a Iudge.1. Ioh. 3.20. And if our own hearts reproue vsus (as saith saint Iohn:) God seeth much more clearely.
So then this text serueth wel to humble vsus. And in deede, we ought to remember this other sentence of Sainct Iohn where it is sayde, that whosoeuer hateth his neighbour priuilie,1. Iohn. 3.15 although hee cloake his hatred so as it be not perceiued, or rather make a shew of louelove: that man fayleth not to be condemned before God. And so ye see in effect what we hauehave to beare in mind. Let vsus not busie our heades about mens reports. Although a man bee well reported of heere in this world, yet let him not flatter himselfe therefore; but let him summon himselfe before God, and consider whether he bee faultie in his heart. Let not men bring hither their owne opinions and fancies; for all such things shall bee refused, they will serue to no purpose. And therfore let vsus walke with vnsayned heart before God. For we know hee regardeth not the outward apparance, according as it is sade in the first booke of Samuel; but he requireth the heart & truth, as is sayde in the fifth chapter of Ieremy.1. Sam. 16.7. Ier. 5▪3. And looke what is said heere concerning murders and fightinges, the same must wee extende to all other crimes. For if God cal thē to accoūt which hauehave done any outrage to their neighbours; although the same be vnknowen to the world: thinke wee that robberies, and treasons, and fraudes, and raylings, and slaunderings, and such lyke things shall passe away vnspoken of? And therefore let vsus learne that we cannot by any meanes eschew the hand of God, nor scape his vengeance, if we foster vices in our hearts, which be not apparant vntounto men. And that we may the more benefite our selues by this doctrine, let eueryevery of vsus examine himselfe a right in his heart, when he commeth to heare the worde of God. For it behooueth vsus to be reproued inwardly, as Saint Paul speaketh thereof in the foureteenth Chapter of the first Epistle to the Corinthians. EueryEvery man (I say) must search his own thoughts and affections to the very bottom.1. Cor. 14.25 Also it is the peculiar office of Gods word to bee a sharpe sworde, and to deuide asunder our thoughts from all our affections and lykinges;Hebr 4.12. and to enter euen into the marow of the bones, and to leaue nothing vndiscouered. Seeing it is so; let vsus preuent GODS iudgement, and not tary till he curse vsus, and ban vsus for the guiltles bloud which crieth out against vsus: but let eueryevery of vsus condemne himselfe as soone as hee hath offended, and let him be sory in his heart, and beseeche GOD of his infinite goodnesse and merciemercy, to deliuer vsus from the curse which is denounced against all such as hauehave so misbehaued themselues in secret, and not beene conuicted thereof before men.
It followeth; Cursed shall hee bee which shall hauehave taken gifts to doe any wrong to his neighbour, and specially to smite the soule of the innocent bloud. For so doth Moses speake word for worde. Neuerthelesse, the word Soule meaneth life. And bicause the bloud is the proper seate of life: therefore is it sayde the Soule of the Innocent blood. Surely although a man be faultie, yet were it not lawfull to buy & sel his life. But I hauehave told you already, that God hath set before vsus the crimes that are most detestable, to the intent to waken vsus the better, bicause wee bee not sufficiently mooued when he speaketh of common faults. For those thinges slippe away, and wee beare our selues in hand, that it is no heard matter to get forgiuenesse of them. Now for as much as there is so great slacknesse in men: therefore in this place God hath chosen the offences which euen of nature we ought to abhorre. For if the life of an innocent person bee bought and solde: it is an horrible matter; euerie man will say, that such wicked conspiracie is not to bee suffered. Thus doe wee nowe see the meaning of God. But although this thing bee sufficiently condemned with full mouth: yet doe not men ceasse to put it too much in vre. And for proofe hereof, looke vponupon the practises that are wrought continually to oppresse the poore and simple sort. True it is that they shall not alwayes bee in daunger to hauehave their throtes cut: but yet for hurting of them, what in their persons, and what in their goods, men are still gilty of murder before God. And as for the seeking of bywaies to disappoint the right of the innocent, and the practising of deuices against such as seeke to liue in peace and concord, it is too common a thing: and therfore this law is no more than needeth. True it is (as I hauehave sayde afore) that at the first pushe we can wellynough say, that there is no reason why we should continue in so great and so excessiue frowardnesse; eueryevery man will say by and by, it is against nature: but yet the common vse and custome is cleane contrarie. And therefore let vsus marke well the doctrine that is set downe heere; namely that God cannot abyde so great a crime vnpunished, as the disappointing of the right, whereby the partie that hath not offended shold bee oppressed against all right and reason. And truely God speaketh here, as well of Iudges that hauehave beene corrupted to oppresse a poore man; as of those that hauehave solde themselues or hauehave set themselues to hyre to murder, beate, or strike men; as these squaring Ruffians doe, which seeke to bee set a worke in beating men or in quarelling with them: all these kindes of offenders hath God vtterly condemned in this text. And vnderunder one particular he comprehendeth generally all, as I hauehave sayde afore. And so the thing in effect which wee hauehave to gather, is, that Couetousnesse must not leade vsus to hurt any man at all. Wee see nowe that this doctrine extendeth it selfe verie farre. For what is the cause of the committing of so many cousinages, oppressions, outrages, and iniuries; but onelyonly the seeking of selfe profite? I woulde faine pleasure a man that is in authoritie, bycause that to my seeming hee is able to requite mee againe: and hereupon I for his sake doe fall to oppressing one, and to tormenting another. And afterwarde that is not ynough; vnlesse I vse other manner of dealings, so as the matter groweth to bee endlesse & out of all measure. So much the more therefore doeth it stande vsus in hande, to marke well this doctrine where it is sayd: Cursed shall he be which taketh reward to doe men wrong.
And hereunto answereth that which is sayde in the fifteenth Psalme:Psal. 15.5. namely, that if wee will be Gods houshold folk, and dwel in his Church, wee must beware of taking rewardes to hurt the guiltlesse. If God banish all such out of his kingdome, and from the company of the faithfull, as hauehave gone about to misbehaue themselues, after that fashion, by setting themselues to sale and hire through their couetousnesse: what remaineth for them but vtter cursednesse? For when God once disclaymeth vsus, & acknowledgeth vsus no longer for any of his: needes must we be accursed. Wherein lyeth all our happinesse? It is sayde in the psalme,… 33.12. Right happie bee those folke whose God is the euerlasting. The way then for vsus to bee happie, is to be taken of God into his flocke: And if hee cast vsus out; needes must all mischeefe light vponupon our heades. Sith it is so, let vsus learne so much the more to restraine our selues, and let eueryevery of vsus bee contented with that which he hath, and let vsus not seeke to aduaunce our selues by vnlawefull meanes; least the profite which wee hauehave gryped to our selues, become as Cudgels or rather as stabbes with a dagger to ye poore, whom wee shall hauehave wounded by raking so to our selues by hooke or by crooke. Therefore let vsus learne to hauehave both our heartes and our handes cleane from all anoyance and misdealing, if wee will bee blessed of God, and taken to bee of the number of the faithfull. Thus yee see in effect what this sentence importeth.
Nowe for a conclusion it is sayd; Cursed shall hee bee which confirmeth not the wordes of this lawe by performing them. Heere wee see yet better the thing which hath beene declared heeretofore: namely that GOD meant to authorise his whole Lawe ingenerall, without excepting any one point of it, notwithstanding that hee hauehave set downe but some particular examples thereof. The point then whereunto the solemnitie redoundeth which God caused to be made vponupon Mount Eball, and likewise oueraginst it on Mount Garizim; is, that the people should know that this Lawe is the Rule of all perfection, and that God who is the authour thereof is not to be dallyed with; but rather that it is to bee receaued with all reuerence, yea and that eueryevery man ought to protest with his mouth, that it is good reason that GOD should be obeyed; and that all the transgressours of his will shoulde condemne themselues, without making any reply in their owne excuse; and willingly acknowledge themselues woorthie of death and of all mischeefe, vnlesse they submitted themselues obediently to the seruing of God. For this cause therefore it is sayde; Cursed shall hee bee which confirmeth not the woordes of this Lawe. Hee speaketh not heere of some one commaundement or twayne, or of some parte of them: but of the whole Law, and of eueryevery parte and parcell thereof, without any exception. And indeede, wee ought to bethinke vsus howe Saint Iames sayeth,… 2.11. that hee which hath forbidden to steale, hath also forbidden to commit adulterie: and that hee which hath forbidden Murder, hath also forbidden false-witnessing. Wee must not then rent Gods Iustice in peeces. After what sorte soeuer we offende, surely wee violate GODS Lawe, and despyse his maiestie. But hee will bee acknowledged in his Lawe throughout in all poyntes, and not in part, as I hauehave tolde you afore. Seeing it is so, let vsus marke that God hath knit his commaundementes together, to shewe vsus that it is not for man to put them asunder, as wee see many doe, who will needes indent with GOD to abstayne from some one sinne, and doe beare themselues in hande that they bee discharged when they can say, Well, yet hauehave I not offended in all poyntes; Indeede I am blameworthy for such a sinne; but as for in all the rest, I hauehave obeyed God. The theefe will boast that hee is no whoremonger; the murderer will say hee is no swearer; the whorehunter will likewise hauehave his excuse, that hee ouershooteth not himselfe in other thinges, as that hee is not cruell, or such like. But what? As I sayde afore, God will not hauehave his lawe to be canteled after that fashion into peeces and gobbets: it is a righteousnesse which consisteth of ten commaundementes knitte together in one bonde. God therefore must be hearkened vntounto, both in the first word and in the last, and as well in the fourth as in the second. Seeing it is so, let vsus remember how it is sayd heere, that God will hauehave vsus to confirme the wordes, that are conteyned in his Lawe: so as it is not ynough for a man to hauehave discharged himselfe of some peece; God will not content himselfe with that, neither will hee take such seruice for payment: but hee will hauehave men to giuegive themselues wholly vntounto him. And with what condition? Lord, seeing that thy will is conteyned in thy Lawe: let our lyfe be conformable thereunto. For it belongeth not to vsus to part them asunder, we hauehave no such libertie. Also (as I hauehave declared afore,) it is too grosse a folly to thinke that wee can beare God in hand that we hauehave a good will to honour him, and in the meane while despise him in one thing or other.
And it is sayde heere, To confirme the woordes by perfourming them. Heere Moses sheweth after what sort we accept the doctrine which is deliuered vsus in the name of GOD. It is not in laying our eare to it, or in confessing with our mouth that it is true & rightfull: that is not ynough. For all is but hypocrisie if our lyfe bee repugnaunt thereunto: And it will fall our accordyng to this saying of Saint Paule,Titus. 1.16. that whereas wee confesse with our mouthes that wee beleeue in GOD; wee denye him in our lyfe. Wherefore let vsus marke well, that the true tryall of our fayth and obedience, is to hauehave our lyfe aunswerable thereunto, and to shewe by our dooinges, that wee hauehave not beene taught in vaine. That is the thing which wee hauehave to marke vponupon this speach where Moses sayth, That we must confirme the wordes of this Law by performing them; yea verily, by performing them, not by onelyonly protesting yt they bee good and rightfull▪ (for that were but a smal matter;) but by straining our selues to serue God, by applying our whole indeuor that way, & by fashioning all our woorkes according to his will. That is the good confirmation: that is the way for vsus to protest that God is righteous, & that he hath giuen vsus a good, sure, and infallible rule, such as wee ought to obserue. Nowe wee see in effect the contents of this sentence; wherby wee must vnderstand, that God hath not inioyned vsus a peeced obedience; but will hauehave vsus to receiue his law to the vttermost in all pointes without exception. Wee see likewise that it is not ynough for vsus to say, that GOD hath not commaunded any thing which is not righteous; but that we also must shewe an accord and consent thereunto in our life, by framing it after all his commaundementes.
Moreouer it behoueth vsus nowe to see in what taking wee should bee, if this Curse should take place vponupon vsus. Certaine it is that all men are heere denounced accursed. And this curse importeth as much as if it were sayde, that all are damned, all are lost, all are forlorne. Take the righteousest persons that euer were in the worlde; and by this sentence they deserue to be cast away. There is neither Abraham, not any of the patriarkes: nor Dauid, nor all the Prophets, that can be exempted from this condemnation. God by his Prophet auoucheth Iob,Ezech. 14.16 Daniell, and Samuell for the righteousest, and for such as were in maner vnblamable: & yet must euen they also bee wrapped in this same curse. And as for Dauid,Psal. 143.2. he confesseth it with his owne mouth, saying: Lorde, enter not into account with thy Seruaunt, for no man liuing shall bee iustified in thy sight. There Dauid speaketh not of the common people onelyonly; but hee putteth himselfe also in the number. True it is that in other places hee declareth sufficiently, that it was his whole seeking to serue God; and that his desire tended that way: yet notwithstanding he acknowledged that he came far short of discharging himselfe, or of hauing such perfection as were requisite. If he yeelded himselfe guiltie as well as other men: what shall we doe now? But heere is a dreadfull sentence, and such a one as ought to make the haires stand stiffe vppon our heads: Cursed shall he be which performeth not all the words of this law. And who is he that speaketh this? It is God. Then is it such a definitiue sentence, as admitteth no appeale from it. For he wil hauehave al men to confesse it to be so; yea he wil hauehave eueryevery man to cōfesse it with his own mouth. And what remaineth then for vsus to do? Where is the hope of saluation? Hereby wee see, that if we had but the ten commandements of the law: we should vtterly be vndone & perish; and yt it behoueth vsus to hauehave recourse to his mercy, which out goeth his iustice,Lam. 2.13. as saith S. Iames. Gods goodnes then must take place towards vsus, to deliuer vsus frō the confusion wherin al of vsus should hauehave bin, if the said sentence should stand, and yt there shold be no grace to outgo it. And truly S. Paule in the third to the Galathians proueth by this text,Gal. 3.10. that wee cannot become righteous by our workes, but that it behooueth vsus to bee made righteous by fayth onelyonly; that is to say, by the meere grace of God, bicause we be cōdemned euerichone of vsus, if God enter into account with vsus. For why? Cursed shall hee bee which performeth not all the wordes of the lawe. If a man reply, yea, but if a man doe performe them, why should he not become righteous thereby? And why should hee not be payde his hire at Gods hande, according to his desertes? Saint Paule presupposeth that there was neuer yet any man found, nor any can possibly be found, which performeth al the words of the law, and all that euer God commaundeth. Indeede it hath beene a common saying, That GODS Lawe is not vnpossible. And at this day when the Papistes reason against vsus, they thinke it an vnuincible argument to prooue their freewill. Why should GOD hauehave commaunded vsus to louelove him with all our hearte, if we bee not able to doe it? It were too repugnaunt, that GOD should exact more of men than they are able to doe: nay, [in so dooing] hee shoulde bee vniust and cruell. After that maner doe the Papistes reason. But Saint Paule on the contrary part sayeth, Cursed shall he bee which performeth not all the Commaundementes. And he presupposeth (as I sayde afore) that no man performeth them, and that it is vnpossible for to finde any such man. Whereupon he inferreth his conclusion, Then is all mankinde vndoone, if they enter into examination of workes so as men must bee punished according to their deseruinges: GOD must needes cast them off and vtterly damne them. And so wee hauehave an excellent lesson in this text. For it is as much as if GOD strake downe all the Children of Adam with one blowe of a beetle, yea and thundred downe vponupon them to fling them into such a dungeon of confusion, as they might perceiue that in themselues they are all damned and perished. But wee tary not there. For when God hath once humbled vsus; he giueth vsus the fitte meane of deliuerance from the condemnation, as shall bee shewed more plainely heereafter. But eare we proceed so farre, let vsus consider howe the Papistes deceiue themselues. They see wellynough that no man performeth ye law of God: and although they forge the fantasticall arguments which I spake of; saying that God commaundeth not any thing which is not in the power of men to doe: yet are they conuicted euen by their owne experience, that all men are sinners; that all men hauehave doone amisse, (as the holy scripture also telleth vsus;) that there is not any man liuing vponupon the earth (as Salomon sayeth) which sinneth not; and that all men hauehave neede of the grace of God. The Papistes then although they well see this; yet do they wrangle still, saying that that is before wee be regenerated againe by Gods spirite. Neuerthelesse, if they be pressed, they must needs confesse in the second place, that euen the holyest folke are still vnperfect, and yt there is some frailty in them. And though they would not confesse it, yet doth the holy scripture shew it, and eueryevery man feeles it in himselfe. Now then, wherfore do the Papists so greatly mayntaine the righteousnesse of works, & beare themselues in hand that we deserue well to be recompenced, and that we purchace or earne ye kingdome of heauen? How cōmeth it to passe that they be so brutish and so beastly? It is bicause they imagine that although we performe not the law: yet neuerthelesse we faile not to merite or deserue; & this they terme a righteousnesse in part. They say that all men doe amisse in deede; that is true: and that in that respect they be faultie before God, and through rigour doe well deserue to be condemned: Neuerthelesse, yt when they hauehave the righteousnes in part, that is to say, when they doe partly obey the law: that doing of theirs is worthie to be accepted, and to be put into the account and reckoning. And that is the thing wherein they glorie so much. After that maner then there are deseruings in men, though they performe not the whole law. That is for one point.
Againe they hauehave another diuelish imagination; which is, that when they hauehave doone amisse, they can make amendes vntounto GOD by their owne satisfactions, and can raunsome themselues, so as they shall goe scotfree, at leastwyse in their owne seeming. They will well confesse in one woorde, wee bee indaungered: but yet doeth it not followe that wee hauehave no meane to shifte it off, and to make GOD to accept in exchaunge, whatsoeuer wee bring vntounto him. Heereuppon hauehave they founded all their good deuotions as they terme them, as Pilgrimages, Masses, and Yeremindes, with all their free will deuotions, as their fastinges and diuerse other thinges; in so much that euen their Shrift is put among their woorkes of satisfaction. Againe the pratling of some Paternosters, the babling before a Puppet, the chaunting of some Masse, the setting vp of some Tapers, and such other things. are all of them such recompences as GOD can not finde any fault at all with them, howbeit, bycause they see themselues ouercharged with those thinges: they forge a sort of petie inuentions, wherewith to play with GOD. And therefore they hauehave deuised veniall sinnes; in so much that if a man be tempted to wicked desires, yet he shall not hauehave offended God, vntill he be willing and perfectly consenting to ye performance therof. If a mā be tempted in himself, if a man bee mooued to doe euill; all this is no deadly sinne, say the Papists; it is but veniall sin, and one sprinkle of holy water is ynough to wash it cleane away. But contrariwise, wee knowe howe it is sayde;… 12. O Israel, what is it that thy GOD requireth of thee; but that thou shouldest louelove him with all thy heart? Heere yee see howe the righteousnesse of the Lawe is, that a man louelove GOD with all his heart. But hee that hath offended is accursed. And all of vsus offende; and are not all of vsus then in daunger of death? There is not that man vppon whome GOD pronounceth not this curse. Nowe when men hauehave thought euill, so as they hauehave beene prouoked to doe naughtily: it is no sinne (say the Papistes,) they bee righteous still for all that. See how the Papistes do fully mocke God, in that they thinke yt by some fond ceremonie, or by a Meaculpa, they be discharged of their sins, & make account of thē as of a thing of nothing. These are the startingholes which they hauehave to mocke God withal as a yong babe; and that is a dreadfull thing. But yet is it put in vre in al their schooles. Neuerthelesse, we must not goe to worke after that fashion; but we must rather bethinke vsus howe the Apostle sayeth,Heb. 10.31. That it is a dreadfull thing to fall into the hands of the liuing God. Therefore we must not in this case breake the bondes and yoke which hee hath layde vppon our neckes: we must not play the wilde beastes: we must not thinke to beguile him by some faire show in making countenance to serue him, hauing in the meane while no good will to serue him indeede. For in the ende hee will shewe that his vengeance shall light vppon al such as hauehave liued like hypocrites and dubble hearted dissemblers before him. What is to be doone then? We must frankely refuse this glose of righteousnesse in part, which the Papistes hauehave forged: for it is a deuice of Sathans, and euen they themselues will well confesse, that wee cannot merite by any inwarde worthinesse which is in our woorkes. They say that all the worthynesse of our woorkes commeth onelyonly of this, that God is acquainted with vsus; insomuch that when men hauehave doone all that is possible, yet will there euer bee some fault to bee founde in their woorkes, when they come before GOD. Not that all Papistes are of that minde, there is not past one of a thousande that thinketh so: but there is yet a farre finer and subtler doctrine of Poperie; which is, that woorkes are not worthy of themselues, but bycause of the promise of the Lawe. But what maner a one is this promise? Let vsus come to that point. Beholde, GOD offereth himselfe to all men, and sayeth that whosoeuer performeth the Lawe shall bee blessed; and contrariwise that they shall bee cursed which step away from it. Thus ye see that the perfect righteousnes is the performing of ye law. But as I hauehave told you already, no man performeth it; and therefore God is quitte of his promise towardes vsus. Seeing that wee on our side fayle in our condition; hee for his parte oweth vsus nothing. After the same maner also speaketh S. Paule thereof,Rom. 4.14. saying; If righteousnesse depende vponupon the workes of the lawe, then is the promise to no purpose. Saint Paule in that place toucheth the matter to the quicke. For why? Who performeth the Lawe of God, that he can say, I hauehave attained vntounto perfect righteousnesse in my workes? There is no such man to bee founde. Then is there no more certaintie in the promises saith he: & so consequently we be all damned, if wee will needes ground our selues vppon our woorkes. After that maner speaketh hee thereof, as well to the Romanes as to the Galathians.Rom. 4. Gal. 3. And so let vsus marke, that God denounceth vsus to bee all condemned by this sentence, where he sayth, Cursed shall he bee which performeth not all the thinges that are contayned in the booke of my Lawe. As for the pelting trashe which the Papistes call satisfactions, they bee but mockeries. For GOD will bee serued with obedience. Moreouer the releasing of our sinnes is free beestowed, as the holye Scripture sheweth. And as for all the Satisfactions (as they terme them) which men hauehave forge; they serue to no purpose, neither doeth GOD accept any of them. When wee fall to breeding of our owne lykinges in our owne braynes, hee refuseth euerywhit of it. Therefore let vsus holde vsus to the grace of our Lorde Iesus Christ, knowing that wee bee washed and clensed by his bloude: and it is the onelyonly remedie that GOD setteth foorth vntounto vsus.
Thus hauehave wee two thinges to marke: the one is, that if wee should bee iudged by the Law of God, there needed no more but this foresaide sentence to damne vsus all, yea euen the holyest Saintes that euer were in the worlde. For no man hath satisfied GODS Lawe; and therefore are wee all condemned. For if the holy fathers which had an Angelicall holynesse in this worlde, were notwithstanding faultie before GOD: what shall become of vsus? Let vsus nowe make comparison betweene vsus and them. Howe farre off are wee from the holynesse of Abraham, the purenesse of Dauid, the soundnesse of Iob, and the perfectnesse of Daniel? When these may bee condemned, what shall wee bee? And therefore let vsus learne to shrinke in our hornes, and let euerie of vsus keepe his mouth shutte,Rom. 3.19. as sayeth Saint Paule when hee bringeth vsus to the righteousnesse of fayth, and to the merciemercy of God. The thing then which we hauehave to beare in mind is that God hath bereft vsus of all righteousnesse, to the intent to rid vsus of al presumption & pride, and that we should no more pretend to come to account with him, to bind him vntounto vsus, but that we should willingly condemne our selues. Let that serue for one point. Nowe heereupon wee hauehave to consider the remedie which God hath left: which is that yet neuerthelesse we be righteous by meanes of our Lord Iesus Christ. For hee hath deliuered vsus from the curse which was due vntounto vsus: and for that cause was hee hanged vppon tree,Gal. 3.13. as sayth S. Paule. We hauehave seene heeretofore in the one and twentith chapter, that as many as were hanged vponupon tree were all accursed. Now when GOD made that Lawe, knewe hee not what hee had ordayned afore concerning his owne only sonne, who was to be hanged on tree? Surely it was an vnchaungeable decree, made euen before the creation of the worlde. Seeing it is so; wee bee redeemed from the curse by our Lorde Iesus Christ; and wee must nowe match this sentence with the other which wee hauehave seene in the one and twentyth Chapter. Whereas it is sayde heere, Cursed shall hee bee which performeth not all these sayinges: yee see well that for want of performing them, wee bee confounded and of ryght as good as damned. But yet heerewithall, wee must also imbrace our Lorde Iesus Christ, who was cursed for our sakes. And if that this Curse bee not in vaine, then must wee nowe bee needes sette free. What a thing were it, that the sonne of GOD should bee cursed without cause; and yet no fruite redounde thereof to vsus? That hee which is the fountaine of all blessednesse, should bee accursed; and yet wee not knowe wherefore, but that it should bee vnprofitable? Nowe then seeing that the curse which Iefus Christ suffered in his owne person, is not vaine and to no purpose: let vsus knowe that by the same meane wee bee deliuered before GOD. And so yee see howe wee ought to make those two textes to agree.
Furthermore wee knowe also that hee beecame subiect to the Lawe,Gal. 4.4. to the intent to performe all maner of obedience to the full, as it were in our person. And the righteousnesse which hee hath gotten in himselfe, is at this day allowed vntounto vsus, as if eueryevery of vsus had discharged our selues towardes God. The way then for vsus to bee deliuered from our cursednesse, is …his: After wee hauehave beene ashamed and as it were plunged in despaire; wee may take heart againe to vsus to bee assured of our saluation, and offer our selues before the Maiestie of our God, with assured trust that hee will accept vsus for his children, and also like well of vsus: and moreouer that seeing our Lorde Iesus Christ hath fulfilled the Lawe, and not fayled in any one point or iote therof: now we be clothed againe with his righteousnes, and the same is allowed vntounto vsus as our owne. And therefore let vsus go boldly before God, and call vponupon him as our father: yea verily, so wee put not our purenesse in our owne woorkes, nor imagine that GOD oweth vsus any thing, nor pretende to bring any desert or merite of our owne: but that beeing vtterly emptie, wee call vponupon GOD to vouchsafe, not onelyonly to fill vp that which wanteth in our selues in parte, by the meanes of our Lorde Iesus Christ: but to giuegive vsus the righteousnesse wherof we be vtterly destitute and vnpurueyed. And let vsus marke further, that when we be once so receiued into fauour; then shall our workes also bee accepted. The way then for vsus to serue God to his lyking, is that being iustified by faith, that is to say, that hauing obtayned forgiuenesse of our sinnes, yea and hauing obtained it bicause that dayly yea and all the tyme of our life wee hauehave neede thereof: and also hauing recourse to GODS attonement with vsus of his owne free goodnesse by meanes of the death, passion, and sacrifice of our Lorde Iesus Christ offered vp vntounto him: wee hauing so doone, bee then also desirous to serue God; for then shall wee doe well, and then will hee accept the seruice which we yeelde vntounto him; whereas without that, wee can hauehave no fayth in Iesus Christ. But when we indeuour to serue GOD; although there bee somewhat amisse, and our affections turne vsus nowe one way nowe another: yet doeth not our God ceasse to allowe our life. And why? Bycause our sinnes are not imputed vntounto vsus. True it is that in very rigour, this saying, (Cursed shall hee bee which performeth not all these words,) will stand in force: but behold, Iesus Christ is our borow, and payeth for vsus out of hand, deliuering vsus from our cursednes, and making satisfaction to God his father. For we know yt his death & passion are accepted for the price and raunsome of our saluation, that by that meanes we should be reconciled vntounto God. Yee see then how that on the one side it behooueth vsus to feele our own cursednes, that we may be afraide of Gods iudgements: and that on the other side we must take courage, not doubting but that seeing our Lord Iesus Christ answereth for vsus, we shalbe receiued for his sake, and God will accept vsus together with our works, notwithstanding that they bee not so exquisite as they should be, but hauehave some blottes and blemishes in them, so as they deserue to bee condemned & vtterly reiected. To be short, the faithfull being iustified by the grace of God, hauehave therewithall this benefit and priuiledge, that God accepteth their woorkes, and chargeth them not with this curse which they hauehave deserued. After that manner then ought we to put this text in practise.
But I hauehave tolde you that on the one side wee must mourne and bee afraid at the sight of our cursednesse before God: and that on the other side we must trust in ye grace which Iesus Christ offereth vsus. For if we should sooth our selues bycause God forgiueth vsus our sinnes; what a dealing were that? Wee shoulde still enter into the sayde parting of stakes which men weene to make, when they think to discharge themselues towardes God in part. Now then, it behooueth vsus to be sorie for all our sinnes: and if wee perceyue any vice in vsus, wee must not suffer it to raigne. True it is that wee come short, I say not in some one part onelyonly, but in all. There is not any one poynt of the law, wherein we fayle not. As for him that thinkes himselfe cleare from couetousnesse, and to bee a despiser of worldly goods: surely he hath yet some other affection in his heart, which holdeth him backe in the world. He that is chast and honest of his body, hath yet some vanities that will cary him away. He that fostreth not any hatred or rancor in his heart, is not so vtterly cleere from all wicked affection, that he liueth so perfectly as he ought to do. To be short, we shalbe found guilty, not in one or two points onelyonly, [but in all:] so as there is not any part or peece of the law, wherin God might not condemne vsus. And therfore (as I said) seeing we perceiue such vnperfectnesse in vsus, we must not stand in our own conceits, but mourne before God: and hauing mourned, we must indeuor to giuegive our selues ouer vntounto him, prayng him to increase in vsus the power and grace of his holy spirite, that we may so manfully fight against our sinnes, as we may subdue them, ouercome them, and get the vpper hand of them, to triumph ouer them once when we be quite and cleane rid of them. Thus ye see how we ought to proceede in that behalfe.
And this ought to make the faithfull to reioyce, that although they perceiue their owne imperfections, yet must they not therfore ceasse to imbrace Gods promises with gladnesse, assuring themselues that they shal not be disappointed of them. And why? Bycause they hauehave the inioying of all good thinges in our Lorde Iesus Christ, by whom and by whose meanes the curse that was due to them is done away. Ye see then howe that on the one side it behoueth the faithfull to be vtterly cast downe: and againe that on the other side they bee lifted vp againe in our Lord Iesus Christ, forasmuch as they know that looke what they hauehave not in themselues, they shall finde it, if they seeke it there, whither God sendeth them. And therefore let vsus not beguile our selues any more with the fansies of Sathan which raigne in the Popedome, of being desirous to offer our owne merites vntounto God, and to indent with him as though wee had perfourmed his lawe: assuring our selues that on our part, all the couenants which are made in the lawe, are vtterly vaine; and that al the promises which import any condition of well doing & of holy conuersation, shoulde bee vnauailable towardes vsus, and neuer come to effect; vnlesse wee resorted to this free promise, Whosoeuer beleeueth that Iesus Christ dyed for our sinnes, and that God by his power hath raised him againe to make vsus righteous, beleeuing the same in his heart and confessing it with his mouth; shal be saued. And thereunto also doth S. Paul bring vsus backe in the tenth Chapter to the Romanes,Rom. 10.9. which is the verie exposition that will giuegive vsus the vnderstanding of this place. The righteousnesse of the law sheweth vsus that we be all accursed, & that there is not any maner of way to saue vsus, so long as we stay there. What are wee to doe then, that wee may hauehave accesse vntounto God? Let vsus with our heartes beleeue vntounto righteousnesse, and with our mouthes confesse vntounto saluation▪ that wee put our whole trust in him which hath acquitted vsus towardes God his father; and let vsus imbrace the righteous obedience which he hath yeelded vntounto God, and likewise his sustaining of the curse which was due vntounto vsus, to the intent to set vsus free from it.
Now let vsus fall downe before the maiestie of our good GOD with acknowledgement of our sinnes, praying him to make vsus feele them better than we hauehave done, that we may be more & more touched with the true repentance which mortifieth all our fleshly affections: and to draw vsus from the delightes of this world, and to lift vsus vp into a true desire of giuing our selues wholly to his lawe, so as wee may dayly profite thereby, knowing that the true perfection of all faithfull folke, is to know how farre they be off from perfection; to the end that all mouthes may be stopped, and none acknowledged for righteous but onelyonly God; and that when Christes righteousnesse once shineth vppon vsus, we shall not bee bereft thereof, assuring our selues that therin lyeth all our perfection. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and nations of the earth, &c.