Sermons on Galatians, Sermon 6
The. 6. Sermon vponupon 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 bloud:
17 Nother vvent I backe againe to Ieruſalem too thoſe that had bin Apoſtles before mee: but vvent my vvay into Arabie, & returned again to Damaſco.
18 Aftervvard, a three yeeres after, I vvent again to Ieruſalem to viſit Peter, and abode vvith him fiftene dayes, &c.
WEe hauehave ſeene what cace is handled heere by S. Paule: that is to wit, that men ought not to bee aduaunced ſo highe, as that the glory of God ſhould bee defaced or diminiſhed in reſpect of them, or of the reputation that we hauehave of their perſons. For oftentimes we be giuen to cōmend creatures to much, ſo as the ſame carieth a preiudice to Gods woord. And although S. Paule cōpare himſelfe heere with the other Apoſtles: yet hath he not regard of his own perſon, but is deſirous that the goſpel which was cōmitted vntounto him ſhould be receiued with al reuerēce. And for the bringing thereof to paſſe, he alledgeth here Gods graces rather thā his own vertues. For he doth not alledge or rehearce heere what he had done as of himſelfe, but what he hath donne through the chaunge that was happened vntounto… him, which men might perceiue to be from heauen, and not through his owne indeuer. Yea and we ſee, how he declareth freely, that all his chaunging after that maner, ought too bee fathered vppon the meere goodneſſe of God: for he vſeth the terme of good Pleaſure. VVherein he excludeth, what ſoeuer is of man, to the end it ſhould not bee thought that he minded too reſerue aught too himſelfe. Againe, he ſayeth not that he had ſought the Goſpell, but that he had had it by reuelation. Thirdly he ſayeth it was God that called him. And laſtly he ſayeth that it was not for any readineſſe that was in himſelfe afore hand (as peraduenture a man might put one of vsus too ſome ſeruis when he findeth vsus meete for a thing:) but he ſayeth that God had ſeparated him aforehand from his mothers wombe. VVee ſee then that S. Paule intendeth not to exalt himſelf, but only too make Ieſus Chriſt knowen by his meanes, and to keepe the doctrine of the Goſpell from impeachment vnderunder the colour that other men had gotten great reputation through the whole worlde. And (as wee ſee) the troublers that were come into the Countrie of Galatia, tooke a deceytfull couert vnderunder the name of the Apoſtles. S. Paule therfore ſheweth, that the thing which hee hild, he had not of men. And likewiſe alſo he braggeth not that he had conquered o… deſerued aught, but that at leaſtwyſe it was knowen how God had ſo ſet out his grace in him, as the ſame ſerued to make the doctrine of more authoritie which he bare abrode. But by the way, there is no doubt, but that in the perſone of S. Paule, wee hauehave heere a mirrour of Gods goodneſſe, in ſuch ſort as it ſheweth it ſelfe towardes vsus, and whereof we bee parttakers, to the end that all men from the ſmalleſt to the greateſt, ſhould learne to humble themſelues. Therfore when wee come too the knowledge of the Goſpell, although wee hauehave no ſuche reuelations as Paule had: yet notwithſtanding, this thing dooth alwayes take place and hath his continuall courſe, namely that it is not of our ſelues, nother can men put foorth themſelues to it of themſelues, but all proceedeth of Gods meere goodneſſe, for that he hath ſo ordayned. For the woordes that S. Paule vſeth, exclude all reſpectes that can bee had, as when one man ſhall doo another man good for ſome deſert, or for ſome other thing that he findeth in his perſone. He dooth no more heere, but ſet downe ſimply, that for aſmuch as God findeth no woorthineſſe in vsus, therfore when it pleaſeth him to accept vsus for his children, and to draw vsus too the knowledge of his Goſpell, he ſheweth that his ſo doyng proceedeth of his owne purpoſe and will. Thus then the thing that we bee taught heere, is that fayth is in ſuche wiſe the meere gifte of God, that men cannot chalendge too themſelues the prayſe of their comming too the light of the Goſpell, where their happineſſe and welfare lie, but ought to glorifie God, bicauſe he hath bound them too him by choozing them, and calling them too leade them therevnto: for as for the cauſe thereof, he ſeeketh it in himſelf and in his owne meere merciemercy. As much is too be ſayd of all the charges wheraboutes God imployeth vsus. True it is that men chooze one another according as they ſee abilitie in them to bee put to ſome buzineſſe: ſo as one is ſet too rule a countrie, another too preach Gods word, and another too this or that. In ſo doyng wee hauehave an eye too the things that God hath put into eueryevery man, and it is good reaſon ſo to doo. But yet for all that, how ſoeuer the cace ſtande, hee that is ſo chozen, (what handſomneſſe and abilitie ſoeuer he hauehave too go through with his dutie) muſt vnderſtand that God had marked him out before▪ and that he is not framed theretoo by his owne policie, but that God hath wrought it in him. And therfore let vsus not thinke that he which hath a better and more foreward wit than other men, hath it of himſelf. For whereof is it long that wee bee not blockiſh as many creatures are, whom we ſee to be without witte or reaſon? VVho is it that hath put ſuche difference betweene men? It is certayne that of neceſſitie God muſt hauehave marked vsus out, and appoynted what wee ſhould bee, euen before wee were borne. And therefore who ſoeuer hath eyther wit or any other excellent gifte aboue other men; lette him aſſure himſelfe that God hath faſhyoned him therevnto. Againe, when wee bee come too age, God muſte bee fayne too thruſt vsus ſtill foreward and too guyde vsus, howbeit that the ſame bee by a ſecrete power. VVee ſee that the Paynims hauehave ſome care of the bringyng vp of their children, and that ſome of them hauehave a better minde to their ſtudie than others. But yet how ſoeuer they fare, it is God that guydeth and gouerneth them from aboue, ſo as all ought too bee attributed vntoo him. And heere yee ſee why S. Paule hauing ſayd that God reueled his ſonne vntounto him, addeth that as he had called him too preach, ſo alſo he had erſt ſholed him out aforehand from others: that is too ſay, he had hild him faſt as he that wiſt well too what ſeruis he were beſt too apply him. Then ſeyng it is ſo, wee hauehave cauſe too walke in humbleneſſe, aſſuring our ſelues that if there bee any excellencie in vsus, wee muſte not eueryevery man bragge of it as of his owne, but acknowledge God too bee the author of all that he hath beſtowed vppon vsus, and that his meere goodneſſe is the fountayne whereout of wee draw. Now if this extend too the ſmalleſt giftes of grace which wee receyue of him: what doth it too the ineſtimable benefite which he beſtoweth vppon vsus, when he calleth vsus too the knowledge of his Goſpell, when he openeth vsus the gate of Heauen, too ſhewe vsus that he holdeth vsus all for his children and that he is our father, and when our Lord Ieſus Chriſt is ſo knit vntounto vsus, that by his meanes wee bee already made ſure of the endleſſe lyfe? Can we ſay that we hauehave any thing of our owne, when God maketh vsus parttakers of ſuche a treaſure? Yee ſee then that the thing which wee hauehave 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 vsus. And therefore it becommeth vsus too magnifie his merciemercy, in that he hath vouchſafed too inlighten vsus by beleeuing his Goſpell, too the intent wee might knowe him too bee our father, and reſt vppon him, and pray vntounto him with full truſt. Let vsus aſſure our ſelues, that the hauing of this commeth not of our owne freewill, but of his touching of vsus too the quicke by his holy ſpirite. For our Lord Ieſus Chriſte who hath all wiſedome in him, cannot bee knowen of vsus except he bee reueled, according as he himſelfe auoucheth that noman commeth vntounto him except the father drawe him.Iohn. 6. e. 44. 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 vntounto him, that is too ſay, noman ſhall frame himſelfe too his obedience, except the father hauehave wrought in his hart by the power of his holy ſpirit. Now that Ieſus Chriſt is ſeparated from vsus as in reſpect of diſtance of place, and as in reſpect of humane nature, ſo as wee ſee him not heere beneath too hauehave 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 vntounto 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 vsus aſſure our ſelues, that God graunteth a ſingular grace too ſuch as hauehave charge too preache the Goſpell, when he voutchſafeth too apply them therevnto. And that is not onelyonly 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 eueryevery man ſhould in that behalf hauehave a record of the louelove that God beareth too his Churche. If men ſhould thruſt in thēſelues on their owne heads, it might be ſayd that wee were taught at all aduenture. But when as we know that nomā 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 vsus to be taught: thereby wee perceyue the care that he hath of vsus, & finde much better that he is our father and hath not forgotten vsus. 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 notwithſtāding 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 vsus and kept vsus too himſelf, euen from our moothers wombe. And yet is this no let, but that he hath alſo moreouer reſerued vsus from before the creation of the worlde, according as Sainct Paule ſpeaketh in other textes:Eph. 1. a. 4. 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 vsus out at the time when there is nothing in vsus woorthie too bee accepted of him, or whiche deſerueth any louelove or lyking: wee may perceyue thereby, that if he apply vsus too any honorable ſeruis afterwarde, it is by reaſon of his owne merciemercy, 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 vsus aſſure our ſelues, that when ſoeuer God beſtoweth any of his benefites vppon vsus, 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 vsus, (for that paſſeth all capacitie of man.) But for that wee muſte conclude, that Gods preferring of vsus before thoſe whom he leaueth as of caſtes, is not for that hee findeth vsus woorthie or capable of ſuche a benefite, but bycauſe hee had ſo ordeyned before he had created vsus and put vsus intoo the worlde, yea and euen before there was eyther heauen or earth.Iohn. 6. d. 37. And that is the cauſe why it is ſayd that it behoueth vsus to be giuen to our Lord Ieſus Chriſt before we can come vntounto him. And who is it that maketh that gift? It is not eueryevery 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 becōmeth vsus to dedicate our ſelues to God willingly, & to make a preſent bothe of our bodies and of our ſoules vntounto our Lord Ieſus Chriſt, as to him that hath bought vsus. Neuertheleſſe, this (as I ſayd) is not of our owne meere motion, but God muſt be fayne to bowe vsus 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 vsus. Now then wee ſee what this texte importeth. But let vsus come backe …oo the cheefe poynt that Sainct Paule treateth of heere. For the things that I hauehave 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. VVherefore lette vsus put away all ſuch pryde, and confeſſe that wee bee beholden too God for all things. Howbeit let vsus alſo conſider therewithall, that Sainct Paules rehearſing of this chaunge, is too aſſure vsus throughly, that the doctrine whiche he deliuered vsus in his lyfe, and which wee hauehave nowe ſtill in wryting, is not of this world, nor forged of his owne brayne, but a thing wherevnto he was prepared of God. And wee hauehave neede to bee grounded vppon ſuche a certaintie, for elſe, whereas our fayth ought too gette the vpper hande of Satan and of all things that are agaynſt our Saluation: it ſhould alwayes ſtagger, yea and bee but a waueryng opinion. But nowe let vsus ſee a little what battelles wee hauehave too indure. If wee leaned vntoo men, what ſhoulde become of vsus? what ſteadineſſe would there bee in vsus? Seyng wee bee dayly aſſayled with ſo many temptations, that by all lykelihood wee ſhould bee ouerwhelmed and periſhe: as for example, in that our nature is ſo wholly inclined too diſtruſt, too lying, too vanitie, and too deceyt: and againe, in that we hauehave ſo many luſtes, which are as ſtormes & whirlwindes to ouerthrow all our fayth: were it poſsible for vsus too ſtand or too hauehave any conſtancie, if we were not grounded vponupon God, and knew that the doctrine which wee followe is the pure truth that proceedeth out of his mouth. Then ſtandeth it vsus on hande too hauehave that firſt of all. True it is that among the Papiſts men wil content themſelues with ſome imaginacion. For it is ynough with them, too beleeue as the Church beleeueth, as they ſay. Howbeit in the meane whyle the Diuell holdeth them in his nettes, and they be like ſillie beaſts that are ſtarke blind. But as for vsus, wee muſte bee out of all doubt, that we be taught of God, and that the woord which we follow is his. Therefore it behoueth vsus to giuegive eare too the preaching of the doctrine which was brought by S. Paule, and therewithall too conſider that S. Paule did not thruſt himſelf in of his owne head, but that God ſerued his owne turne by him, as by an inſtrument that he had ordayned too that purpoſe. Thus yee ſee wherevntoo it behoueth vsus too referre that which is ſpoken heere. For had S. Paule followed Chriſtianitie from his childehood, or had he learned it at ſchoole, truly it had bin a gift of God: but then had not we had ſuch an open auouchmēt and euident record as we hauehave by his chaunge, in that of a rauening woolfe he became not onelyonly a ſheepe, but alſo a ſheepeheard: and whereas he had bin a deadly enemy of the Goſpell, now he is become a ſeruant of our Lord Ieſus Chriſt: & wheras erſt he had nothing in him but blaſphemie, crueltie, pryde and rebellion, wee ſee he hath the zeale of Gods ſpirite, he hath all humilitie and meekeneſſe. Seyng then that wee perceyue ſo great and ſuddayne a chaunge, it is as much as if God had vttered his power of purpoſe that S. Paule ſhould not be taken for a mortall man. And verely for the ſame cauſe alſo did God take vp Moyſes intoo the Mountayne,Exod. 24. c. 18. and keepe him there by the ſpace of fortie dayes, when he intended too hauehave his lawe publiſhed. For had Moyſes [foorthwith] preached the things which he knew by reuelation: ſurely he had diſcharged himſelf of his duetie as a true ſeruant of God: but the thing had not bin knowen too be ſo excellent as it was, in that God kept him fortie dayes vppon the Mountayne, and afterwarde made him come downe with a ſhyning face, ſo as mē could no more abyde too looke vppon him without dazeling of their eyes, than too looke vponupon the brightneſſe of the Sunne, but he was fayne too put a veyle before him. Therefore all theſe things ſerue too proue, that he deuiſed not the law of his owne head, but was as an Angel of heauen, yea and muche more excellent than an Angell, for ſomuch as God had ordeyned him therevntoo. In lyke cace is it with the Apoſtles, for Ieſus Chriſte could well hauehave chozen ſuch as had bin exercyzed a long whyle aforehand in the Lawe and holy Scriptures, and had ſome countenance to the worldward, and had already purchaced ſome reputaciō and degree among men: but he choze poore ſillie ſoules and handycraftes men without any learning at all, and yet notwithſtanding made them too ſpeake after ſuche a ſtraunge faſhion, that through the eloquence and hyghneſſe of knowledge which was in them, they paſſed all ſuche as had bin eſteemed moſte skilfull and ſharpwitted in the worlde. VVee ſee then that by Gods ſo ſuddayne chaunging of them, their doctrine was made of ſo much the more authoritie vntoo vsus. Euen ſo ſtandeth the cace concerning Sainct Paule. That then is a thing which ought too confirme vsus, and when ſoeuer wee bee taught by that whiche hee hath left in wryting, let vsus aſſure our ſelues that God ſpeaketh too vsus, and that he was the inſtrument of our Lorde Ieſus Chriſte. He addeth furthermore, that he did not then commune with fleſh and bloud, that is too ſay with any mortall man, but went ſtreytwayes into Arabie, where be abode three yeares, and from thence returned too Ieruſalem too ſee Peter, and ſawe not any other of the Diſciples than him and Iames. Herein it might ſeeme at the firſt bluſhe, that S. Paule had to greatly diſdeyned the reſt of the Apoſtles. For although he had the knowledge of the Goſpell, yet might he well hauehave bin more confirmed, and the conſent and agreement that Gods children hauehave among themſelues, doth ſtrengthen them the more, as wee finde by experience. It ſeemeth then that Sainct Paule diſdayned a meane that was fit for himſelfe, and might hauehave ſtoode the whole Churche in good ſteade. But there was a ſpeciall reaſon that drewe him the other way: which was, that men ſhould not ſurmyze that it came to paſſe by worldly meanes, for it was not yet ſufficiently knowen. Then if he had gone too Ieruſalem, and communed with the Apoſtles, men woulde hauehave ſayde, this man is in ſ…me doubt, and therefore he went thither too diſpute, and in the ende was ouercome. And ſo it would hauehave bin thought that it had bin of mannes doyng, and the glorie of God had bin ſo much darkened thereby. But when as Sainct Paule had bin a man full of crueltie, that ſought nothing but too aboliſhe the memoriall of the Goſpell, a ſheader of the bloud of the Martyrs, a blaſphemer of God, and an inforcer of the poore weakelings too renounce Ieſus Chriſte: when as men ſawe him too bee ſuch a one, that is too ſay, as a man beſides himſelf with ſuch rage, as he would neuer leaue till he had borne downe the Goſpell: and yet notwithſtanding ſawe him ſo chaunged in one minute of an hower, and noman ſpake to him: yea and blinded and beaten downe too the earth, ſo as he lay there lyke a poore dead man, and afterwarde was rayzed vp agayne as it were 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 viſ…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.Iohn. 1. b. 13 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?Math. 16. c. 18. & Iohn. …. a. 6. fleſhe and bloud. Yea and ſometymes by this ſaying fleſh and bloud, the holy Scripture meaneth this ſinfull nature of ours whiche wee hauehave ſince the fall of Adam. For wee hauehave no more the vncorruptneſſe that was in vsus, but contrarywiſe wee bee vtterly ignorant or rather beaſtly, and there is nothing but filthineſſe in vsus, ſo as wee be not able too doo any thing that is aught woorth, furtherfoorth than God gouerneth vsus. 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 vsus by heritage, nor is had of fleſh and bloud, but that we bee mad… the children of God through his begetting of vsus newe agayne by his holy ſpirite, yea euen after a ſpeciall maner. For wee woulde holde altogither with the worlde, if he ſhould let vsus alone too our ſelues. Againe, in the ſixtenth of Sainct Mathew it is ſayde, that fl…ſhe and bloud had not tolde Peter and his fellowes that Ieſus Chriſt was the ſonne of God:Mat. 16. c. 18. 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 hauehave not ought but corruption in vsus. True it is that our ſoules are immortall: neuertheleſſe the Scripture ſpeaketh ſo of vsus 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 hauehave 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 vnderunder 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 vsus 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 hauehave 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?Ephe. 1. d. 2… 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 vnderunder him. Therefore let vsus not thinke wee hauehave anie wrong offered vsus, though we were troden a hundred tymes vnderunder foote, ſo it bee to the exalting of Gods name, and that our Lorde Ieſus Chriſt may hauehave his dutie and ſupremacie reſerued vntounto 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 giuegive vsus enterance vntoo God his father, and that wee ſhoulde go right foorth vntoo him if wee intende too hauehave our prayers and ſupplications heard: they hauehave 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 hauehave 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 vsus conſider that all is but vanitie, and whatſoeuer commendation they hauehave here, the ſame is a recorde which God giueth vsus of hys louelove, to the ende we ſhould keepe onwards vntounto him, and he be exalted. Yea and let vsus 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 hauehave God and Ieſus Chriſt talked of: but hee will alſo hauehave euerie man to receyue the doctrine conteyned in the Goſpel, without gainſaying. And heereby wee ſee, how that nowadayes all Religion is decayed, and there is nothing but helliſhe confuzion in Poperie. For there is talking ynough of our Lorde Ieſus Chriſt, but after what ſort? Knowe they his power? Can they tell too what ende hee is ſent of God his Father, and what benefytes hee bringeth vsus? No whit at all. He ſhall be called the Sauiour of the worlde, and in the meane whyle euerie man ſeeketh his ſaluation in himſelfe, or at ſome Saints hand of his owne forging. Lo at what poynt they be. And therefore ſo much the more doth it ſtande vsus vponupon, to beare in minde the thing that is ſhewed vsus heere: which is, that whenſoeuer God is ſpoken of,Eſa. 24. … the verie Sunne and Moone muſt needes be darkened (as it is ſayde in the Prophete,)Eſa. 6▪ d. 16 and there is not any that muſt not bee thruſt vnderunder foote, too the ende that God may hauehave all preeminence. And foraſmuch as God accepteth any honour or ſeruice that wee doo vntoo him, vntill wee bee ſubiect too his woorde: let vsus receyue the whole doctrine of the Goſpell and let nothing plucke vsus backe from yeelding ſuch reuerence therevnto, as too ſubmit our ſelues too all that is conteyned therein. This in effect is the thing that wee hauehave too gather vppon this place, where the Apoſtles are termed fleſh and bloud▪ Furthermore whereas Saint Paule addeth, that hee went to Ieruſalem too ſee Peter: it is a ſure recorde that his former ſpeaking of his going intoo Arabie, was not of any pride or diſdayne, but too the ende that Gods grace might bee knowne, and that no worldly meanes might bee made as a veyle too keepe men from knowing that Ieſus Chriſt had wrought by ſingular myracle, in that a man whiche had bin ſo ſtubborne before, had beene brought too the lure. Thus yee ſee on the on the one ſyde, howe Saint Paule ment too reſerue vntoo God his due: and on the other ſide, that yet notwithſtanding he ment to ſhewe there was good agreement betwene him and the other Apoſtles. And euen ſo muſt we do. For in many men there are alwayes two euill extremities too bee found in that behalfe. There are ſome ſcoffers which make pretence to magnifie gods grace, and in the meane time are but traytors to God, full of poyſon & pride, preferring their owne dreames and dotages before him. If a man ſay vntounto them, how now? Seeing that God hath graunted grace to many men, and they be knowen to be men wel ſeene in the holy ſcriptures, and they imploy themſelues faithfully in preaching the Goſpell to vsus: therefore why do ye not agree with them? O (ſay they) I hauehave not to do with any man liuing vponupon earth, I ground my ſelfe vppon none but God. Theſe are the prowde and ſtately, which pretend to hauehave the holy Ghoſt in their heades, & certaine reuelations of the holy Ghoſt, and yet notwithſtanding they breake the vnitie of the Church, and diſpize Gods gracious giftes. So much the more therefore doth it ſtande vsus on hande to keepe the meaſure that we ſee heere. For although Saint Paule hauehave on the one ſide declared, that he went ſtraight wayes into Arabie as ſoone as he was conuerted, too the ende it might be knowne that Ieſus Chriſt had bin hys only maiſter and teacher, as indeed he only ought alwayes to hauehave preeminence ouer vsus: yet neuertheleſſe he hath alſo well ſhewed [on the other ſyde,] that he ment to be in vnitie of good concorde with the reſt of the Apoſtles, and was deſirous too hauehave it knowne to the whole worlde, that his minde was too agree with them, and that they were as inſtruments of the holy Ghoſt. For as I hauehave ſhewed afore, it is no ſmall helpe too the confirmation of our fayth, when we be ſo linked togither, & that God calleth not any one mā alone, but hath many that ſubmit themſelues too him, ſo that it is ſeene that they be guided all by one ſpirite, that they bee all of one minde, that they ame all at one marke, and that they ſhew themſelues to be Gods children, by going on forwarde too the heritage of the heauenly life. That helpe then is fit for the confirmation of our fayth: and it was for Saint Paule too ſhewe that hee was rightly linked with the Apoſtles, and ment not too ſeparate himſelfe from them. VVherfore let vsus marke the maner of dealing that is ſhewed vsus here, to the intent we ſwarue not to the one extremitie or the other. But there are ſome ſo lightheaded, that they will giuegive ouer the doctrine of the Goſpell for right naught, and as ſoone as they heare a man ſpeake, by and by they muſt receyue whatſoeuer hee ſayth. Howbeeit, if we bee no better ſettled than ſo, ſhall we bee able too withſtande all the alarums whiche the Diuell our mortall enimie will giuegive vsus? Then muſt men ſtand ſtoute to their tackling, and all of vsus from the moſt too the leaſt, muſt ſticke faſt togither too our Lorde Ieſus Chriſt. For like as he is our heade, ſo muſt he alſo bee exalted,Eſa. 11. c. 12 and (as the Prophete Eſay ſayth) he is the marke that all men muſt looke at. Sith it is ſo, let vsus learne to forbeare our reſting in ſuch wiſe vponupon the outwarde appearance of men, that the ſame ſhoulde impeache the maieſtie of Gods Sonne. But yet neuertheleſſe, when we be once fully ſettled vponupon that poynt: we muſt all of vsus be contented to be taught of him that is giuen vsus too bee our teacher, and not be ſo prowde as to ſtande euerie man in his owne conceyt, (for ſo ſhall we but make variance in the Church:) but deſire to agree togither, and eueryevery of vsus put forth that which is giuen him, that the vnitie of our fayth may be [as a bonde] to knit vsus togither, ſo as we may make one Temple of God. For it is not ſayde for nought, that we be the liuely ſtones whereof Gods Temple is builded. Now if euerie of vsus ſhoulde bee ſundred from other, and left alone by himſelfe: what woulde become of it? Shoulde there be any building? No: but contrariwize there woulde be vtter deſolation. If we couet to hauehave God dwell among vsus, and too bee of houſeholde with vsus, wee muſt worſhip him truely, and eueryevery of vsus apply himſelfe as much as hee can poſsibly to his neighbours. Not that we muſt ſhrinke from God to cleaue to men (for it were better that we ſhoulde all of vsus bee at diſcorde one with another, and togither by the eares as whot as fire among our ſelues:) but when wee bee knitte vntounto God, that is a good harmonie: and that is the meane for vsus to holde the way that Saint Paule hilde, who woulde not match himſelfe with the Apoſtles to darken Gods glorie, or to hinder the doctrine of the Goſpell, and yet notwithſtanding fayled not to come from a ſtraunge countrey to ſeke them, yea euen with great trauell, and with the induring of right hard temptation: for (as we ſee) they charged him to hauehave bin a perſecuter of God & his truth. Seeing that S. Paule came after that ſort to ſhewe howe conformable he was with the reſt of the Apoſtles, and too giuegive 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 eueryevery man walke alone by himſelfe, but ſeeke to communicate after ſuch maner one with another, as eueryevery man may guide his neybour, and all go on forwarde to one marke, and eche of vsus giuegive courage to other, ſo as there may be ſene a good agreement among vsus. True it is that wee cannot hauehave 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,Ro. 12. d. 18 at leaſtwiſe as much as is in vsus: 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 hauehave 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 vsus receyue him, let vsus preuent him, let vsus ſeeke to agree wholy togither, and let vsus 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 vsus if we hauehave ſuch pride in vsus. But let our onelyonly ſeeking bee, to hauehave 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 vsus fall downe before the Maieſtie of our good God with acknowledgement of our faultes, praying him too make vsus 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, w… may be renued after his Image, ſo as hee may bee glorified in all our lyfe, and in the meane whyle beare with vsus in our frailtie, til he hauehave brought vsus to the perfection from whence we be all gone away. And ſo let vsus all ſay, Almightie God heauenly father. &c.