Sermons on Galatians, Sermon 12
The twelfth Sermon which is the ſixth vponupon 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 hauehave 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 hauehave 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, cōcluded 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 hauehave 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 hauehave alwayes bin a common opinion in the world, that by liuing well men might binde God to be good vntounto them, yet did they fowlly deceyue them ſelues therein. For doo what we can, God ſhall not be any whit at all beholden vntounto vsus, bicauſe wee owe vntounto 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,Leu. 18. a. 5. 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 vntounto 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 vsus 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 vsus another remedie, that is too witte, vnleſſe hee forgaue our offences, and accepted vsus 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 vsus fulfilleth the Lawe, but wee are all of vsus gyltie before God, and muſt receyue ſentence of damnation vponupon our heads. And for the better expreſsing heereof he maketh a cōpariſon 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 of vncircumciſion, it meaneth the vnclenneſſe wherewith wee be compaſſed about in Adam, in ſo muche as there is not any man which is not damned alreadie from his mothers wombe. But the Iewes thought that God had ſet them free from that cōmon curſe, and they made their boaſt therof. Surely Gods choſing of them after that ſort for his own people & heritage, was a great dignitie, and worthy too bee eſteemed aboue all worldly goodes. But yet neuertheleſſe it became them to hauehave acknowledged with all humbleneſſe, that there was not any excellencie at all in their owne perſons. For according to our wonted maner of drawing Gods gracious giftes too muche to vayne ouerweening, the Iewes did commonly ouerſhoote them ſelues, by bearing them ſelues in hand that they were aboue all the reſt of the worlde: Verily as who ſhould ſay, that God had founde any thing in them, why he ſhould preferre them before thoſe whom he had forſaken. Therefore that dooing of theirs was a great pride, whiche caried with it a ſhamefull thankleſneſſe, in that they imputed not to Gods meere goodneſſe, the things which they had of his free gifte, but were puffed vp with ouerweening, as thoughe God had knowne them to be better or worthyer of euerlaſting ſaluation, than the Gentiles. But nowe S. Paule to diſpatche all ouerweening, ſayth: Go too, wee be Iewes by nature. As if he had ſayde, It is true that wee hauehave ſome fauour aboue the Gentiles; whome God hath not vouchſafed to receiue into his Church. VVhen he ſpeaketh after that faſhion, it is not to giuegive the Iewes occaſion to waxe proude: but to lay before them the things which they had receiued frely of God, wherin they had no cauſe at all to brag of them ſelues, according as we ſee how that in the Epiſtle to the Romanes, he vttereth two ſayings, whiche at the firſt …luſhe might ſeeme contrarie. For on the one ſide, HaueHave wee then (ſayth hee) no priuiledge aboue the Gentiles? Yes verily, for God hath choſen vsus for hys people, he hathe giuen vsus the ſeale of Circumciſion too ſhewe that hee auoweth vsus for his children, hee hathe alyed him ſelfe vntoo vsus, hee hathe promiſed vsus the Redeemer of the worlde, and (too bee ſhorte) he hath ſanctified vsus in ſuche wyſe, that if wee conſider the fauour whiche he hathe vttered towards vsus, there hath beene well wherwith to aduance and exalte vsus aboue the reſidue of the whole worlde. Thus on the one ſide Paule dothe there magnifie the goodneſſe of God: and afterwarde he falleth too queſtioning agayne, and asketh, what aduauntage hauehave wee then? None at all (ſayth he) for all men are ſhutte vp vnderunder Gods curſe. If the Gentiles bee too bee condemned, wee bee too bee condemned double: for there may be yet ſome likelyhoode that ignorance ſhall ſerue to excuſe them. But yet can they make no defence of that before God, but ſhall periſhe althoughe they neuer had any inſtruction or teaching. Needes then muſt wee bee condemned by the lawe (ſayth he) ſeeing that God hathe taughte vsus, and yet for all that wee ceaſe not too ſinne ſtill, and too tranſgreſſe his commaundements, in ſo muche that we be plunged in greater and deeper curſedneſſe, than the Heathen folk and vnbeleeuers. Now then he ſayth that the Iewes are in deede ſeparated after a ſort from the Gentiles, not that the Iewes are of more worthineſſe, or that they hauehave any righteouſneſſe in them ſelues▪ but bicauſe God of his own meere goodneſſe voutſafed to choſe them▪ like as at this day the children that are borne of beleeuing parēts, are not better than the children that are borne of Paynims & Turkes, if a man cōſider them both in their owne nature. For we be all of a corrupted and curſed lumpe and God hathe ſo condemned vsus, as no man can iuſtly ſet vp his briſtles, to thinke him ſelfe of more value than his fellowes.1. Cor. 7. c. 14. But yet neuertheleſſe, S. Paule ſheweth that they be ſanctified, and that they be not vncleane, as thoſe are which are borne of vnbeleeuers or Heathen folke. Heere ſhoulde ſeeme to be ſome contrarietie: neuertheleſſe, all agreeth very well togither. For there is nothing but vncleanneſſe and filthineſſe in vsus all without exception, and that commeth of nature. Howbeit, there is a ſupernaturall gifte, that is to ſay, a remedie that God giueth: whiche is, that the children of the faythfull are dedicated vntounto him, and he acknowledgeth & auoweth them for his. Then like as now a dayes the children that are borne of the Churche, are reckned too bee of the number of Gods people, and of the companie of the choſen: euen ſo vnderunder the lawe, the Iewes were ſeparated from the reſt of the world. And that is the cauſe why S. Paule ſayth, Wee bee I…wes, and not ſinners of the Gentiles. VVhereas he ſpeaketh of Sinners, he meaneth ſuche as continue in their filthyneſſe, and are not clenſed by the grace of God. For Circumciſion was a token and witneſſe that God accepted Abrahams iſſue and ofſpring for hys owne houſholde and peculiar people. The thing then wherein the Iewes differed in olde tyme from the vnbeleeuers, was that althoughe they were all of one ſute, for as muche as they were all indifferently the children of Adam: yet notwythſtandyng God had choſen the one ſort, and left the other ſort ſtill ſtraungers from his houſe. If a man aske why he dyd ſo: there was none other cauſe than his owne meere grace, and yet were not the Iewes in the meane whyle the more excellent. But nowe let vsus followe the matter that S. Paule handleth heere, Wee knowe (ſayth he) that wee can not bee iustified by the deedes of the Lawe, but by beleefe in Ieſus Christ. In ſo ſaying he ſheweth, that the Iewes them ſelues (what grace ſoeuer they had receyued) coulde not grounde them ſelues vponupon other men, nor vponupon them ſelues, as thoughe they had deſerued aught at Gods hande, but muſt bee fayne to flee to his free goodneſſe, acknowledging that there is no ſaluation but in Ieſus Chriſte, who is come to finde out the thing that was alreadie loſte. And herein is fulfilled that which he ſayth in another place, howe that aſwel they which were nere hande,Eph. 2. d. 17 as they that were farre off, were all gathered togither into one Ieſus Chriſt is the peacemaker to cauſe God to louelove vsus, and to receyue vsus too mercy: not onelyonly thoſe that were earſt farre of, as the Gentiles: but alſo the children of Abraham, what nobleneſſe or dignitie ſoeuer were in them, for that came not of their owne nature. And let vsus marke, that when S. Paule ſaythe, that the Iewes whiche were conuerted to the Chriſten fayth, knewe they coulde not bee iuſtified by the works of the lawe, but by beleefe in Ieſus Chriſt: he maketh a compariſon betweene fayth and the Lawe, to ſhewe that wee can not bee iuſtified by grace, excepte wee forſake all our owne merites: and that is a thing well worthy too bee marked. For the Papiſtes will well inoughe confeſſe that wee bee iuſtifyed by faythe, howebeit they adde that it is but partely. But that gloſe marreth all. For heere it is proued that wee can not bee founde righteous before God, but by the meanes of our Lorde Ieſus Chriſte, and by reſting vponupon the ſaluation which he hathe purchaſed for vsus. The Papiſts ſee this well inough: and therefore for faſhion ſake, they ſay we be iuſtified by fayth, but not by fayth onelyonly: they will none of that. That is the thing that they fighte agaynſt: and it is the chiefe poynte that is in controuerſie betwixte them and vsus. But S. Paule bewrayeth heere their beaſtlyneſſe, when he ſayth, but by beleefe. For that word betokeneth that all that euer men preſume to bring vntounto God to winne his fauour with, is quite cut off. Yee ſee then that the doore is ſhut agaynſt all deſeruing, when S. Paule auoucheth, that there is none other meane than by fayth. VVee ſhall ſee more playnly hereafter why fayth is ſo compared with the law, as a thing ful but agaynſt it. For the lawe preſuppoſeth that if wee hauehave once fulfilled Gods commaundements, we ſhall be taken for good ſeruants, and that he wil pay vsus the wages which he hath promiſed: and faith preſuppoſeth vsus to be wretched, dāned, & forlorne folke, and that we muſt be fayne to ſeeke the things that we wante in Ieſus Chriſt. As for example. There are two men that deſire to bee boorded and lodged: whereof the one bringeth money with him, and lookes to be wel interteined for his wel paying: and both of them require meate & drinke howſoeuer the cace ſtandeth, but the ſecond man is poore, & hath neither penny nor pennies worth, and he deſireth almes. Thus do both twayne of them matche iuſte in one poynt, for they deſire foode as the thing whereof they hauehave bothe neede. But the firſt hath money to content his hoſt, and lyke as he ſhall hauehave fared well, and bin well and curteouſly interteyned: ſo ſhall his hoſte receyue money of him, and holde him ſelfe contented with it, and not thinke his gueſt beholden or bounde vntounto him: For why, he is recompenced, yea and he hathe gayned by him. But as for the poore man that craueth almes, he thinks him ſelfe beholden for his life to him that fedde him, and lodged him: for he bringeth him nothing but a charge. So then, if wee will bee iuſtified before God by the Lawe, we muſt deſerue it, ſo as he may receyue of vsus, and we of him, and there may be as it were an interchaunge betwixte vsus. And is that poſsible? No: as wee ſhall ſee more at large heereafter. Therefore wee muſt conclude, that wee bee excluded from the righteouſneſſe of the Lawe, and that if wee thinke to bring any thing to binde God withall, we doo but prouoke his wrath. Then is there none other ſhifte, but to go to hym like poore beggers, and ſo to be iuſtified by fayth: not as by a vertue that is of our ſelues, but bicauſe we confeſſe with all lowlineſſe, that we can not obteyne ſaluation but by his free gifte▪ Thus yee ſee howe the lawe is ſet heere full but agaynſt fayth, as if S. Paule ſhould tell vsus, that all they which go about to winne Gods fauour by their owne merites, forſake the grace of our Lorde Ieſus Chriſt. as ſhall be declared more at length hereafter▪ But now if any man ſay, that the lawe was giuen of God, ſo as it can not hauehave any contrarietie agaynſt fayth, whereof God is the author alſo: the anſwere therevnto is eaſie. For God made bothe day and nighte, fire and water, colde and heate. Now it is certayne that the day is not contrarie to the night: but we ſee the wonderfull order of Gods goodneſſe and wiſdome, in that men hauehave the lighte of the ſunne to doo then worke in by day, and [the darkneſſe] as it were a couert to reſt in by night: So then although the day differ from the night: yet is there no contrarietie betwixte them, neither is there any betweene fire and water, ſo eche creature bee put to his owne proper vſe: but wee ſee that God hathe very well agreed the fire and the water, and yet notwithſtanding if … beholde them fighting togither, then is there greate contrarietie. Euen ſo is it betweene the lawe and the Goſpell. And if any bodie will hauehave a man to be iuſtified bothe by the lawe and by the Goſpell to, he doth but turmoyle and mingle things togither, and it is all one as if he ſhould ſet heauen and earth togither by the eares. To be ſhort, it were much eaſier too mingle fire and water togither, than too ſay, that wee can purchace any grace at Gods hand by our own deſeruings, and therwithall alſo hauehave neede to bee ſuccored by our Lord Ieſus Chriſte. But if a man conſider what the lawe is, and too what purpoſe it was giuen: he ſhall find that it is not whit at all repugnant too the Goſpell, nor conſequently vntoo fayth, but that they agree very well. Thus ye ſee how this difficultie is diſpatched: ſo that if it be alledged, that fayth commeth of God as well as the Law: it is true. Neuertheleſſe it is to be conſidered (as wee ſhall ſay hereafter) to what end God gaue as well the one as the other. But let vsus returne too that which S. Paule ſayeth. He ſayeth that wee bee not iustified but by the fayth of our Lord Ieſus Chriſte. VVhen he ſpeaketh of beyng iuſtified, lette vsus marke that it is all one with beyng reckened or taken for rightuous before God. And that woorde had neede too bee well vnderſtoode: for the cace ſtandeth vppon knowing after what maner wee bee ſaued. But are wee not wretched caytifes, if after wee hauehave liued long in the world, a man aske vsus whiche is the meane too bee ſaued, and wee cannot tell him? VVee ſhall ſee many beaſtly wretches, whiche hauehave deuoured Gods breade, and yet notwithſtanding cannot tell howe they ſhoulde offer themſelues before him. And therefore it behoueth vsus to take ſo much the better heede to the things which are taught vsus here by S. Paule. He ſayeth that we be iuſtified: and how? Is it that wee bee rightuous, and that there is nothing amiſſe in vsus? No: but it is for that God accepteth vsus. Then is the woorde Rightuouſneſſe put for the fauour whiche God ſheweth vsus, in that he voutchſafeth too bee our father and too take vsus for his children. If a man demaunde why the Scripture vſeth the woorde Iustifie, ſith it ſeemeth too make nothing to the purpoſe: for it might well be ſayd, God loueth vsus, God pitieth vsus, God vouchſafeth to become our father and Sauiour: [and therfore] why ſhould not men rather vſe that maner of ſpeach, than ſay that he vouchſafeth to iuſtifie vsus? [I anſwer,] it is not without cauſe that the ſcripture ſpeaketh ſo. For if we take the woord Saluation rawly, & ſay [no more but] that we be ſaued by the grace of our Lord Ieſus Chriſt: we ſhall not well perceyue what our owne ſtate is, nor how wretched it is, nor alſo the remedie which wee muſt apply too it. For to the intent we may put our truſt in our Lord Ieſus Chriſt, wee muſt vnderſtand that wee be vtterly forlorne as well by reaſon of the ſinne of Adam, as by reaſon of the infinite number of iniquities wherein we be ſaped: yea and wee muſt fully beleeue it. But we ſhould neuer perceyue that our ſinnes condemne vsus & curſe vsus before God, except wee knew that wee hauehave neede of rightuouſneſſe. And on the otherſide wee ſhould not know Gods rightuouſneſſe, if we ſhould ſingly ſay that we be ſaued by faith and by grace. For God cannot once renounce himſelf, bycauſe he is the ſoueraine rightuouſneſſe, and there is nothing in him but pureneſſe and perfection, by reaſon whereof he muſt needes hate euill. Now it is ſo that wee be full of corruption, there is nothing but euill in vsus: and therefore God muſt needes hate vsus. And if he hate vsus, wo woorth vsus: for then are we damned. Then ſtandeth it vsus on hand to be made rightuous, before we can be in Gods fauour. That is to ſay, it behoueth vsus to be purged of our faults and miſdeedes, for elſe (as I ſayd) wee ſhall neuer be able to conceyue, that God intendeth too ſhewe vsus merciemercy. But in acknowledging our ſelues too be ſinners, wee perceyue by and by that God muſte needes hate ſinne, and that although he hate ſinne, yet not withſtāding he findeth meanes to ſaue vsus, which is by forgetting our offences, and by clenzing and purging them with the bloud of our Lord Ieſus Chriſt, who is our ſpirituall waſhing. God then purgeth vsus in that wize, too the ende wee ſhould bee receyued of him, and being made parttakers of his louelove, bee aſſured of our ſaluation. Thus yee ſee why the Scripture vſeth the woorde Iustifie: But the Papiſtes deſcant vppon it like blinde buzzardes. VVhat, ſay they? ſhoulde wee bee iuſtified by fayth? Fayth is no ſuch vertue as maketh men perfect: and how then ſhall it make vsus rightuous? They conſider not that this rightuouſneſſe whereof the Scripture ſpeaketh, is Gods couering of our ſinnes (as I declared afore) and his taking of them quyte and cleane away for the ſake and by the meane of our Lord Ieſus Chriſte, and by the vertue of the Sacrifize of his death and Paſsion. How ſoeuer the cace ſtandeth, it is ſayd that wee be counted rightuous before God, bycauſe he releaſeth and forgiueth our ſinnes.Rom. 4. a. 6▪ And after the ſame maner doth Sainct Paule ſpeake of it in the fourth to the Romanes, where he ſayeth that Dauid hath well declared in effect,Pſal. 32. a. 1. howe wee bee iuſtified by fayth, when he ſayeth. Bliſſed is the man whoſe iniquities God hath forgotten, and whoſe ſinnes he hath couered. And in another place he ſayeth,2. Cor. 5. d. 21. that our Lord Ieſus Chriſte who knewe no ſinne, nor had any ſpot in him, was made ſinne for vsus: that is too ſay, receyued all the condemnation of our faultes, too the end that wee ſhould become Gods rightuouſneſſe in him, that is too ſay, too the end that being greffed into his perſone, and made one body with him, wee might be taken for rightuous, bycauſe there was ſuch perfectneſſe in his obedience, that our ſinnes were buried and rid quite and cleane away. Thus much concerning the woord Iuſtifie▪ Now as touching the woord Fayth [or beleefe,] S. Paule addeth for a declation, that they had beleeued in Ieſus Christ. If a man aske an vnlearned perſone what Fayth is: he will perchaunce anſwere that it is too beleeue: but he ſhall not be able too tell what is ment or imported by any of them both. VVill wee then hauehave the vnderſtanding of them according too the rawe capacitie of the vnskilfulleſt ſorte? VVee muſt alwayes marke, that our Lord Ieſus Chriſte is ſet too bee the butte of our fayth and beleefe. Do wee obtayne ſaluation by fayth? It is aſmuche too ſay, as wee beleeue in our Lord Ieſus Chriſte. But let vsus now cōſider why our Lord Ieſus Chriſt is ſet before our eyes for our fayth too ame at, and too reſte wholly vppon. It is bycauſe wee ſhall finde in him what ſoeuer belongeth too the making of vsus rightuous. I hauehave tolde you already, that wee bee taken for rightuous before God when he forgiueth our ſinnes, and calleth thē not too account any more. And how ſhall wee obtayne that, but by the bloud of our Lord Ieſus Chriſt which was ſhed to waſh vsus withall? For in aſmuch as he hath made full amendes for vsus by his death and paſsion: therefore God is appeazed towardes vsus, condicionally that we ſeeke not to pay him with any other thing, than with the ſacrifize that was offered vp to him by his only ſonne our Lord Ieſus Chriſt, who is called Gods wel beloued ſonne,Math. 3. d. 17. too the ende that wee ſhould be beloued in him: and the rightuous, to the end we ſhould be made parttakers of his rightuouſneſſe:Eſay. 53. d. 11. and the holy, too the end we ſhould be made holie in him. Thus then yee ſee why wee muſte hauehave an eye to our Lord Ieſus Chriſt,Luke. 1. d. 35. when wee intend too know what the woorde Fayth importeth. But the Papiſtes ſtande wilfully in their owne conceyt, bycauſe they neuer taſted what it is to beleeue: and that do they ſhew well ynough by their allegacions. How is it poſſible (ſay they) that a man ſhould bee iuſtified by beleeuing, ſeyng that the very Diuels doo beleeue?Iames. 2. d. 20. It is true, and S. Iames vſeth the ſame reaſon. How beit in that place he mocketh at ſuche as pretend a vayne and fonde cloke of Chriſtianitie and fayth, and in the meane whyle ſhewe no frutes at all of it. But the Papiſtes beguyle themſelues yet much more groſly, in ſaying that Fayth is too beleeue in God, and that God is the marke that fayth ameth at, ſo as it ſeemeth too them, that too make vp beleefe, there needeth no more but to imagine that there is ſome one certayne God that made the worlde, and which gouerneth all things. And ſo they fall faſte a ſleepe in their ignorance, and yet ceaſſe not too take themſelues for good Chriſtians and Catholikes (as they themſelues bable) although they be altogither dulled in deede. But it is no woonder that they fight ſo agaynſt the doctrine of the holy Scripture, and with ſuche vnamendable wilfulneſſe denie that a man can bee ſaued by fayth, ſeyng they hauehave nother diſcretion nor vnderſtāding: for they wote not what the matter meeneth. So muche the more therefore doth it ſtande vsus vppon, too marke well what Sainct Paule telleth vsus heere: that is too witte, that if wee looke not vntoo Ieſus Chriſte, wee knowe not what fayth is. And the reaſon thereof is, for that we know not what it is too hauehave forgiueneſſe of ſinnes, to come vntounto God, to be able to put our truſt in him, and to call vponupon him: nother do we know any more what it is to hauehave our conſciences quiet, and to hope for the euerlaſting life. All theſe things we want till Ieſus Chriſt be ſet afore vsus, and till wee hauehave caſt our looke vponupon 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 vsus, wee ſeeke the remedie of it in our Lord Ieſus Chriſt, and vnderſtand that he was offered vp for vsus to redeeme vsus from the curſe wherein we were plundged, that he hath made vsus 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 vsus 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 vntounto 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 vntounto him: yet not withſtāding they could not hauehave 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 hauehave 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 hauehave 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 hauehave 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 vntounto 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 hauehave good ſtore of their Churchſtuffe & other counterfettings, they beare thē ſelues 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 faſtingdayes and holydayes, wil be puffed vp with ſuch an ouer weening, as to thinke they hauehave bound God vntounto 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 vsus to iudge what is vice, and what is vertue, except wee could enter into a man. For if a man yeeld not vntounto God that which belongeth vntounto him, what is to be ſayd of it? He robbeth not men, but he robbeth God of his honour. Agayne though men giuegive him neuer ſo great prayſe & clap their hāds at him: yet ſhall he but burſt for vaynglorie and pride, and nothing ſhalbe 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 vsus after he hauehave drawen vsus to the knowledge of his Goſpell and greffed vsus into the bodie of our Lord Ieſus Chriſt: although (ſay I) that Gods ſpirit dwell in vsus: yet are we al comprehended vnderunder the woorde Fleſh, in reſpect of that which we hauehave 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 hauehave 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 vsus take Abraham who was a mirrour of all perfection: let vsus take Dauid who excelled in all vertue:1 Ezech. 14. b. 14. Let vsus take Noë, Iob, and Daniell who are reckened vp for three rightuous men by the Prophete Ezechiell: and let vsus 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 hauehave 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 hauehave bin at … For aſmuch then as wee knowe this: lette vsus 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 hauehave not one drop of deſerte of glorie: and ſeeke all that pertayneth too our ſaluation, in the meere grace of our Lorde Ieſus Chriſte. Thus yee ſee that this ſaying where Sainct Paule auoweth that no fleſhe ſhall bee iuſtified, ought too bee vnderſtoode as though hee had ſayde▪ If men looke vppon themſelues in their owne nature, they ſhall finde nothing but euill, notwithſtanding all the fayre ſhewes that they can hauehave. They may well bee highly prayſed and eſteemed in the worlde, and they may well beguyle themſelues by vayne ſelfe ſoothings: but vntill ſuche time as God hauehave wrought in them too chaunge them, it is certaine that there ſhall bee nothing in them but filthineſſe, & al the vertues that men make account of, ſhalbe ſtarke vice, too leade them too deſtruction and too plundge them in Hell. For although that they which are renewed by Gods grace and hauehave already profited in his obediēce, hauehave ſome vertues which he loueth and eſteemeth: yet are they not able to bring aught that may paſſe account before him: for they ſhall alwayes finde themſelues in arrerages. And that goodneſſe whiche is in them, they hauehave it of him, and yet is that goodneſſe alſo corrupted with their ſinnes and infirmities: by reaſon whereof they are vtterly bereft of all truſt in their owne rightuouſneſſe: and ſo if wee now ſeeke our rightuouſneſſe in the law, we be beguyled, wee ſhall not find it there, we be al of vsus condemned from the greateſt too the leaſt. But heere wee ſee much better that which I touched afore: namely that when we perceyue and find by experience, that we want all that euer pertayneth to the life of our ſoules: we muſt reſort to Ieſus Chriſt as to our refuge, ſo that the true preparatiue to make vsus beleue in Ieſus Chriſt, is to be touched with a liuely cōceyt and feeling of our own ſinnes. And for the ſame cauſe alſo he ſayeth,Math. 11. d. 28. Come vntounto me all ye that labour and are heauie loden & I will refreſh you, and you ſhal find reſt to your ſoules.Eſai. 61. a. 2 Again it is ſayd expreſly, that he is ſent to preach the meſſage of gladneſſe to the poore, to ſet free ſuch as are in priſon, & to cōfort ſuch as are vtterly oppreſſed and as it were ouerwhelmed. Thoſe then which take pleaſure in their ſinnes, will neuer come at our Lord Ieſus Chriſt. True it is that they wil boaſt ynough of faith, according as many skorners of God do vnhallow that worde as holie as it is. EueryEvery man will be counted a Chriſtian, and they that bee furtheſt out of ſquare in all wickedneſſe, will ſay they beleeue as much as any other man. But when a man ſpeaketh after that maner, it is a token that he hath not one droppe of fayth. For the faithfull will ſurely ſay, I beleeue, howbeit with ſo greate weakeneſſe, that I ſee well if my God ſhould not pitie mee, that little whiche I hauehave would ſoone vaniſh away vtterly. Therfore they that vaūt with full mouth that they hauehave a perfect fayth, are but dogges and ſwine which neuer taſted what the feare of God or what religion is. But how ſoeuer the world go, the name of fayth ſhall be ſhamefully defiled by thoſe dogges, which doo nothing elſe but mocke God. For they hauehave no skill too diſcerne betweene good and euill. They bee ſo blockiſh, that they doo as it were welter in their filthineſſe: inſomuch that a groſſe drunkarde that is paſt all ſhame, and therewithall hath ouerglutted himſelfe alſo, woulde faine continue ſtill in his diſordinateneſſe. Beſydes this, the whoremongers, the periurers, the blaſphemers, and ſuch other like will proteſt welynough that they hauehave fayth: but yet for all that, it is certaine that they were neuer in any towardneſſe to come to our Lorde Ieſus Chriſt. And why ſo? For they hauehave not conſidered that they cannot be iuſtified but by grace. Howbeit let vsus marke, that to be throughly peſwaded, that we cannot be iuſtified by the lawe, we muſt ſet God before vsus in his iudgement ſeate, and eueryevery of vsus ſummon our ſelues before him, and morning and euening bethinke vsus that we muſt yeelde vp an account of our whole life. Therevpon let vsus vnderſtande, that we ſhoulde be ouerwhelmed a hundred thouſand tymes, if God ſhould not pitie vsus, and beare with vsus of his infinite merciemercy. That is the way for vsus to knowe that wee cannot bee iuſtified by the lawe: for we bee as good as damned, ſo oft as we appeare before God. It is meete for vsus to be put in ſuch feare, as wee may hauehave neyther releace nor reſt, till our Lorde Ieſus Chriſt hauehave ſuccoured vsus. Ye ſee then howe it behoueth vsus to be loden and fortrauelled, that is too ſay, to miſlyke of our ſinnes, and to bee greeued with ſuch anguiſh, as we may be pinched with the ſorrowes of death, to the ende wee may ſeeke all our eaſe in God, aſſuring our ſelues that wee cannot otherwiſe obtaine ſaluation, neyther whole nor in part, but muſt be faine to hauehave it giuen vsus. For S. Paule doth not ſet down any meane way heere, as though he ſayde that we ſhoulde finde that which we want, in Ieſus Chriſt, and be able to hauehave the reſt of our ſelues. But he ſayth that foraſmuch as we knowe once that we cannot bee taken as righteous for our owne deſertes, nor for our owne workes, onelyonly fayth muſt content and ſuffize vsus. VVherefore let vsus vnderſtande, that there is not one whitte of our ſaluation out of Ieſus Chriſt, but that we hauehave there both the beginning and the end of it, that is to ſay eueryevery whit of it: and let vsus abyde continually in that lowlineſſe, knowing that we bring nothing with vsus but damnation, and that all that euer perteyneth to our ſaluation muſt be receyued of Gods onelyonly free merciemercy, ſo as we may ſay that it is by fayth that we be ſaued, that is too ſay, bycauſe God the father hath appoynted his ſonne our Lorde Ieſus Chriſt for vsus to reſt vponupon, that he might both begin and finiſhe our ſaluation, in ſuch wiſe as the whole muſt be fathered vponupon him, and we learne to renounce our ſelues, and to giuegive our ſelues fully and wholy vntounto him.
And now let vsus fall downe before the maieſtie of our good God with acknowledgement of our ſinnes, praying him too make vsus ſo to feele them, as we may miſlike more & more of them, and grow and go forwarde in the amendment wherein wee ought too ſpende our whole life, and learne too magnifie his goodneſſe in ſuch wiſe, as it hath bin ſhewed to vsus in our Lorde Ieſus Chriſt, ſo as wee may be wholy rauiſhed with it: and that the ſame may be, not a glorying of it with our mouth onelyonly, but a putting of our whole truſt in him, ſo as we may be ſettled in it more and more, till we be gathered vp intoo the euerlaſting life, where we ſhall hauehave the rewarde of our fayth. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people. &c.