Sermons on Galatians, Sermon 21
The. 21. Sermon, which is the ſeuenth vponupon the third Chapter.
19 VVheretoo then ſerueth the Lavve? It vvas added bycauſe of tranſgreſsion, till the ſeede came too vvhom the promis vvas made: and it vvas ordeyned by Angelles in the hand of a Mediator.
20. Novv a Mediator is not of one, but God is one.
WEe hauehave ſeene heretofore, that before the giuing of the Lawe, God had alreadie ſhewed his goodneſſe, yea euen his free goodneſſe in the linage of Abraham, too the end that the Iewes ſhould not hauehave any other leaningſtocke for their ſaluation, than the ſayd promis that God would hauehave pitie vppon them and ſhewe them merciemercy, in ſending them a Redeemer, by whom they ſhould obtaine forgiueneſſe of their ſinnes. Herevppon S. Paule inferreth, that the lawe which came after the promis, muſt not diſanul that which God had already ordeyned and concluded: howbeit that in the meane while it might ſeeme that the lawe was added too help the promis, as though the promis had bin weake of it ſelfe. For after the ſame maner doth the Apoſtle reaſon in the Epiſtle to the Hebrewes:Hebr. 8. b. 7. and bycauſe it is ſayd by the Prophet Ieremie, that God will giuegive a new lawe, that is too wit the Goſpell: the Apoſtle inferreth, that then it muſt needes followe that the lawe which was giuen by Moyſes was weake and had no ſuch perfection in it as a man might truſt vntoo. It may well ſeeme at the firſte bluſh, that a man might ſay as much on the contrarie parte: namely that for aſmuch as the lawe was giuen after the promis, it was done for ſome accompliſhment bycauſe the promis was not ſufficient of it ſelf, vnleſſe it borowed perfection elſe where, for otherwyſe the lawe might ſeeme too be needeleſſe. But it were againſt all reaſon that God ſhoulde hauehave giuen a needeleſſe doctrine. Therefore it ſtandeth vsus on hande too knowe too what purpoſe the lawe ſerueth, and too what ende it was giuen, or elſe wee ſhall alwayes bee of opinion that the promis was vnſufficient, and could not ſaue vsus but in parte. Herevpō S. Paule declareth, that God in giuing of his lawe had a farre other meenyng and intent, than they imagine whiche ſeeke their rightuouſneſſe in it, and make it the meanes of their ſaluation. For it was giuen (ſayeth he) bicauſe of tranſgreſsion: not for that there needed a bridle bicauſe the world was wicked and froward: for we know there were lawes and ſtatutes made among menne, according too the vyces that had neede too bee redreſſed. If all men were Angelles, ſo as there were nothing out of ſquare, but eueryevery man behaued himſelfe well of his owne accord, ſo as there needed no amendment: then were Lawes too no purpoſe at all. VVhat is the cauſe then that we hauehave neede of ſo many lawes and ſtatutes? The naughtineſſe of men, bycauſe they ceaſſe not too ruſh out intoo all euill, and therefore remedie is fayne to bee prouided for it: like as if there were no diſeaſes, there ſhould neede no phiſike: but mens vnrulineſſe cauſeth diſeaſes, and therefore remedies muſt needes bee prouided. So then ſeyng that men hauehave neede to be bridled and as it were reſtreyned, it is a ſure record that they are bent too all euill, and vtterly frowarde of their owne nature. But S. Paule ment not after that ſort in his forementioned ſaying: He intended too paſſe further: namely that God purpoſed too bewray mennes wickedneſſe by meanes of the Lawe. And this reaſon is peremptorie, too ſhewe that wee bee not able to purchace rigtuouſneſſe: for heate and cold come not bothe out of one ſpring. If a fountayne bee ſweete, there is no ſeeking of bitterneſſe in it: but cleane contrarywiſe, if a fountaine be bitter or brackiſh, ſweete water muſt be ſought for in another ſpring. Euen ſo is it with the Law. And wherefore was it giuen? To proue men double giltie before God, that their hypocriſie might not ſtand them in any more ſtead, nor they hauehave occaſion to flatter themſelues any more, or too ſhrowde themſelues vnderunder their vayne excuces as they hauehave bin wont too doo. And that is the cauſe why S. Paule in the fourth too the Romanes,Rom. 4. c. 15 reaſoneth that a man cannot bee iuſtified by the Law. For (ſayeth he) the Lawe bringeth nothing but wrath. And by the woord wrath he meeneth Gods vengeance. Lyfe and death cannot come both of the Lawe, but in ſundry reſpectes. Now the Lawe is deathfull vntoo all of vsus, ſo that it condemneth vsus and ſheweth vsus that wee bee all curſed and abhominable before God: and therfore what a fōdneſſe is it to ſeeke rightuouſneſſe by it, as who ſhould ſay that God ought to take vsus into his fauour for the keeping of it? But he declareth this mater more familiarly in the .vii. to the Romanes, when hee ſayth that by the Lawe ſinne becommeth out of meaſure ſinfull.Rom. 7. b. 8 For there is ynough to condemne vsus though there were no lawe at all, according as it is ſayde, that they which ſinne without lawe,Ro. 2. b. 12. ſhall periſh without lawe, that is to wit, although the heathen folke had no inſtruction whereby to be rebuked: yet had they a recorde ingrauen in their conſciences, which did find them guiltie. Ye ſee then that men are ſufficiently worthy to be condemned though God go not vp into his iudgement ſeate, nor cyte them, nor examin them, howbeeit that ſuch as ſinne and offende agaynſt God, charge not themſelues with their faults. For we be ſo giuē to ſelfſoothing; that euerie of vsus weltereth and ſleepeth in his owne filth, inſomuch that till the lawe touch vsus too the quicke, our conſciences are as it were benummed, and to be ſhort, euerie man diſpenſeth with himſelfe, and taketh leaue too doo euill. But when the Lawe ſteppeth forth, then is ſinne knowne, and euerie man ſpite of his teeth, muſt be faine to ſtoupe before God, or elſe gnaſhe his teeth at him as a rebell. Neuertheleſſe God gathereth vsus too him by the lawe, by bringing vsus to the knowledge of our curſedneſſe. To be ſhort, it is al one as if a man had his face all berayed: eueryevery man might mocke at him, but he himſelfe ſhould not ſee it. But if one bring him a glaſſe, he is aſhamed of himſelfe, and hydes his face, and goes his way too waſh his face when hee ſees it ſo diſfigured with filthineſſe. Or if a man be ſo yll fauoured that he maketh folke afrayd with his looke: he thinketh not that that fault commeth of his owne perſon, till he hauehave a looking glaſſe ſet before him. Euen ſo is it with vsus. For though all of vsus be ſaped in wickedneſſe and ſinne, inſomuch that heauen and earth are aſhamed of vsus, and God prepareth horrible condemnation for vsus: yet ceaſſe we not too keepe on our race and to be retchleſſe ſtill. And why ſo? For our ſinfulneſſe is vnknowne to vsus; and hypocriſie doth ſo blindfolde our eyes, that we perceyue not our owne curſedneſſe. But the Lawe ſheweth vsus what we bee, and therewithall ſetteth Gods iudgemēt before vsus. For on the one ſide it ſayth, ye ſhall do all theſe things vnderunder payne of curſing. And what maner of things are they? it is not ynough for vsus to abſteyne onelyonly in reſpect of our feete, handes, eyes, and eares: but we muſt be pure and clere from all luſting: there muſt be ſuch an vncorruptneſſe in vsus, that all our ſenſes, thoughts, and affections muſt ame at God, ſo as no inticements of this worlde may holde vsus backe. And where is this to be founde? Beſydes thys, beholde, God beeing ſette as a Iudge in his ſeate, hathe alreadie gyuen ſentence of curſedneſſe vppon vsus as ſoone as wee bee founde too bee tranſgreſſers as wee bee. Yee ſee then that mankynde is in miſerable taking. And that is it that Saint Paule ment in this Text, when hee ſayde that the Lawe was added for tranſgreſsion. It is true that the Lawe ſerueth too other purpoſes alſo: namely, firſt of all, too ſhewe vsus the waye too ſerue God. But wee knowe that hee will bee honoured wyth obedience, and not hauehave eueryevery of vsus too behaue himſelfe after his owne lyking. The Lawe therefore gyueth vsus the difference betweene good and euill. For what is the reaſonable ſeruice which wee owe vntounto God? It is too ſubmit our ſelues too his wyll,Ro. 12. a. 1. ſayeth Sainct Paule. Seeing it is ſo, yee perceyue that the Lawe ſerueth to excellent good purpoſe: namely that whereas wee labour in vayne too ſerue God after our owne imagination, it ſheweth vsus the waye in ſuche wyſe as wee cannot myſſe, and gyueth vsus the rule whiche wee ought too keepe by. Furthermore, when Sainct Paule ſayd that the Lawe was gyuen bycauſe of tranſgreſsion, it came not in his minde to rehearſe all the frute and profite which the Lawe bringeth with it: for (as I hauehave ſayde alreadie) it ſerueth alſo for our inſtruction, that wee might learne too diſcerne betweene good and euill: and againe it quickeneth vsus vp, as thoughe God ſhoulde gyue vsus ſtrokes with the ſpurre, too make vsus apply our ſelues the more diligently vntounto hym. But hee ſpake according too this preſent matter, and according too the grounde of the text that he treateth of. Now then he ſheweth that the Lawe is not ſuperfluous, and yet that it ſerueth not to bring vsus too rightuouſneſſe, but in ſtead thereof caryeth vsus to ſuch confuſion, that we muſt needes be founde to be double ſinners, and are more condemned, and leſſe excuſable than before, ſo as there is nothing before vsus but a bottomleſſe goulfe. Lo to what end the Law was giuen vsus. But hee ſayeth that it was added too the promiſe, whereby wee bee done too vnderſtand, that the adding of it was not for that the promiſe was weake of it ſelf, and vnable to bring men to ſaluation, ſo as there ſhoulde neede ſome other incomme: it was nothing ſo, ſayeth Saint Paule: but it was added too make menne knowe that God had rightfully condemned them all, and that they coulde not hauehave any releefe, but ſhoulde bee continually tormented with ſuch vnquietneſſe that they ſhoulde bee alwayes in diſpayre, till they reſted themſelues vponupon the ſayde promiſe. Nowe if it be alledged that the promiſe might hauehave ſerued that turne afore: the anſwere and ſolution is verie eaſie. For although God in offering himſelfe to be our Sauiour, do thereby ſhewe that we bee all damned in our ſelues till he hauehave pitie vponupon vsus: yet can we not be helped as were requiſite, vntill ſuche tyme as hee ſcare vsus. By hys promyſe hee calleth vsus gently, and after a fatherly maner: and no doubt but the ſame ought to make vsus perceyue our miſeryes, and to bee ſorie for them: but we bee ſo faſt aſleepe in our ſinnes, that we neuer thinke on them, except we be compelled. Although then that vponupon Gods making of the promiſe, men had cauſe to lament their ſinnes, to the end they might reſt themſelues wholy vppon the grace of our Lord Ieſus Chriſt: yet did they it not, till God had ſtriken them as it had bin with many blowes of a Beetle vponupon the heade, which thing he did by the Lawe. Moreouer Saint Paule ſheweth, that we abuſe the gentleneſſe of our God through our vnthankfulneſſe, bycauſe that the more curteous hee ſheweth himſelfe towardes vsus, the more occaſion do we take thereby too flatter our ſelues. Therefore hee muſt bee fayne too rouze vsus vp, and to make vsus feele what we bee, thereby too ſcare vsus and driue vsus too ſeeke his fauour in good earneſt. Thus yee ſee what the woorde Added importeth. It is all one if Saint Paule ſhoulde blame vsus for that wee make not oure profite of Gods goodneſſe, ſeeyng hee allureth vsus ſo gently vntoo him, and ſheweth himſelfe as meelde as may bee: but greeue him, and after a ſort inforce hym too vſe rygour agaynſt vsus, too beate vsus downe by that meanes, and ſo to prepare vsus too the ſeeking of hys grace, the which wee ſhall finde in oure Lorde Ieſus Chriſt whenſoeuer wee lyſt. And heerewythall Saint Paule addeth, that the Lawe ſerued but till the ſeede came to whome the promiſe was made.
This concerneth properlye the Ceremonyes, or elſe wee muſt take it too bee ſpoken of the Lawe with all his appurtenances, circumſtances and appendants as men terme them. If we take the Lawe for no more but the ten commaundements, the thing that S. Paule ſpeaketh will not ſtande. For the lawe muſt euen at this day hauehave ſuch force with vsus, as to be our rule of good life, and to ſhewe vsus Gods will, that we may not liue like vagabondes, and gad abrode at aladuenture, but hauehave our way plaine before vsus. The lawe then is not tranſitorie in reſpect of ſhewing vsus what is good, for it muſt continue to the worldes ende. But wee muſt marke Sainct Paules diſcourſe: for he taketh the lawe, as conteyning the promiſes and threatnings,Leu. 18. a. 5 and alſo the Ceremonies. Then on the one ſide there is [this promiſe,]Deut. 27. d. 26. he that doth theſe things ſhall liue in them, as we hauehave ſeene heeretofore. And on the other ſide there is this threat, curſed is he that fulfilleth not all that is conteyned heere. Now the lawe (as we ſee) promiſeth ſaluation to none but ſuch as liue purely and vncorruptly: but all of vsus come ſhort of that, and therefore the promiſe of the lawe is to no purpoſe. Marke that for one poynt. If it be alledged, what Sirra? Ment God too mocke men? I ſay, no: but they hauehave alwayes beguiled themſelues with vainglorie and preſumption, bearing themſelues in hande that they could purchace their owne ſaluation: and therefore God is fayne too ſay vntoo them, Goto, if ye bee ſo able men as ye thinke, ſhew it: as for me, I giuegive you my Lawe, and bicauſe you ſhall not thinke your ſelues ill delt with for your ſeruing of me, your wages is readie for you if you performe it. Beholde, I aſſure you of euerlaſting life out of hande: nowe let me ſee a little what you can do, buskle your ſelues to your worke. But when men hauehave tryed the vttermoſt that is in them, ſurely they ſhall perceyue their owne weakeneſſe which was hidden afore. Thus ye ſee that the promiſe of the Lawe can hauehave none effect towardes vsus, and yet it is not guilefull, for it ſerueth vsus to another ende. As touching the threates of it, it is infallible, for we be all damned by this threatning, Curſed is he that performeth not all. But we come ſo farre ſhort of performing all, that there is not one poynt but wee fayle of it. If wee thinke too ſerue God by halues, it is nothing: for he hath not ſeparated one peece from another, but will that he which walketh in chaſtitie, ſhall alſo abſtain from theft, robberie, craft, extortion, and all other ſinnes. Seeing it is ſo, let vsus marke that the threate holdeth all ſhet vp vnderunder it, and that is the thing that Saint Paule had an eye vntounto. As touching the Ceremonies, they were a confirmation that all of vsus are accurſed, according as I hauehave tolde you, howe Saint Paule in his Epiſtle to the Colloſsians,Col. 2. c. 14 lykeneth them to obligations and autenticall euidence, that ſerue too holde a man moſt ſtraytly bounde. If a man hauehave borowed a peece of money, he is a detter, and giueth a bill of his hande for it. But if hee binde his goodes or bodie for it by recogniſance [or Statute,] ſo as his deede is inrolled of common Recorde: then is he bounde more ſtraytly than hee was before. Euen ſo is it with the Ceremonies. The lawe of it ſelfe was ynough too condemne men bicauſe they are all offenders: howbeeit foraſmuch as God ſaw the pride that is rooted in our nature, he added the Ceremonies for an ouerplus, to the ende they ſhoulde be as a ſolemne bonde agaynſt vsus. But nowe Saint Paule ſayth, that all this geere ſerued but till the promiſed ſeede were come: that is too wit, that the lawe ſerued not too holde thoſe in ſlauerie and bondage which put their truſt in our Lorde Ieſus Chriſt, but to bring them to him, that there they might find the thing which they wanted in the law. So then wee ſee that Gods vſing of rygour in condemning of vsus, procureth our welfare, and his thundering vppon vsus after that faſhion is a witneſſe of his ſingular goodneſſe towardes vsus. And why ſo? I hauehave tolde you alreadie, and experience ſheweth it too much, that we ceaſſe not to abuſe his gentleneſſe, and too drawe it cleane contrarie to his meening. Therefore he is fayne to rouze vsus vp, and to ſhew himſelfe to be our iudge, and to make vsus heere this dreadfull ſentence, able to caſt vsus into diſpayre, that there is nothing for vsus to looke for but euerlaſting death: and finally too confirme and ratifie the ſame ſentence ſtill. Yea but all this is but too make vsus ſtoupe, that beeing at our wittes ende, we ſhould flee to our Lorde Ieſus Chriſt with a true and vnfeyned zeale, and learne to reſt vponupon him when we bee troubled with vnquietneſſe and torment of conſcience. Thus ye ſee why Saint Paule hath ſayd expreſſely, that the lawe was giuen too continue no longer, than till the promiſed ſeede was come. Nowe if a man demaunde, howe then did the fathers obteyne ſaluation? I anſwere, that the lawe raigned and had his full ſcope as in reſpect of outwarde order before the comming of oure Lorde Ieſus Chriſt: but yet for all that the fathers myſſed not too reſort too the grace that was promyſed them, although they ſawe it not, as wee ſhall ſee more plainely hereafter. Then is it a thing vtterly out of all doubt, that the Lawe did nothing preiudice the promiſe, nor was added for any helpe of it, as though the promiſe had not bin ſufficient of it ſelfe too ſaluation: but that it ſerued too correct mennes pryde and preſumptuouſneſſe, too the ende they might with all lowlineſſe ſeeke the merciemercy that is profered them in Ieſus Chriſt, and by his meanes bee able to receyue it and inioy it. And heerevpon Saint Paule addeth, that the Lawe was ordeyned or deliuered by the hande of Angelles, and in the hande of a Mediator. Here he authoriſeth the Lawe, too ſhewe that it ought to bee receyued with all reuerence, but yet not be applyed too any other ende than God hath appoynted. For proofe hereof he ſpeaketh of the Angels, as if he had ſayd that God had witneſſes ynow to giuegive authoritie to his Law, and therewithall ſhewed how it ought to be taken & herd. But the cheefeſt matter is in his ſetting downe of the Mediator: that is to wit, our Lord Ieſus Chriſt. True it is that many men hauehave taken this ſaying to be ment of Moyſes, as though he had bin called the Mediator betwene God and men, as in reſpect of doctrine: but that can by no meanes ſtande. For Paule dooth firſt ſet downe the Angels, and afterward addeth the Mediator as cheefe, and he is here in higher degree than they, which cannot bee verified of the perſon of Moyſes. Moreouer we ſee what Saint Paule diſcourſeth. He ſheweth that there was no diuerſitie betweene the Lawe and the Goſpell in the free promiſe of ſaluation. For the confirming thereof, he bringeth in our Lorde Ieſus Chriſt, and ſayeth, that when the Lawe was gyuen, it was done by his hande and direction. Truely this woorde Hande in the holy Scripture dooth oftentymes import, force, power, or ſtrength: but heere wee ſee howe Saint Paule maketh compariſon betweene Ieſus Chriſt and the Angelles. He ſetteth downe the Angels that were aſſembled there to make his Law to bee heard among men, and too bee receyued of them wythout gainſaying. Therefore they were as witneſſes of Gods Maieſtie: but hee ſetteth downe the Mediator as the greater. The hande therefore importeth direction, as if he had ſayde, that hee had higheſt place, and was cheefe Commiſsioner in ſetting out the Lawe. And we muſt not thinke this ſtrauuge: for when the Angell appered vntoo Moyſes,Exo. 3. a. 6. hee ſayde, I am the Euerlaſting. There hee is named an Angell. Therefore is hee Gods meſſenger as the worde betokeneth: and yet notwithſtanding hee ſayeth, I am the Euerlaſting, that hauehave my beeing of my ſelfe: which ſaying could not be verified of any creature: and as for the Angels they were made of nothing as well as we. Then had it bin highe treaſon for an Angell too hauehave taken vppon him the tytle that agreeth to none but God alone. Therefore muſt wee conclude, that that Angell was Ieſus Chriſt,1. Co▪ 10. b. 9. who executed the office of Mediator aforehande, accordingly as Saint Paule treateth thereof in the firſt too the Corinthians, where he ſpeaketh of the Iewes rebelliouſneſſe, and of their prouoking of God to diſpleaſure by their murmuring and wicked luſts. He ſayeth that they tempted Ieſus Chriſt which led them and guided thē through the wilderneſſe. No doubt therfore but that our Lord Ieſus Chriſt was euen thē the Mediator, yea euen to reconcile men to God his father after diuerſe maners. And heere ye ſee why the Apoſtle in the Epiſtle too the Hebrewes ſayeth that the ſame Ieſus Chriſt whiche is too day,Heb. 13. b. 8 was yeſterday, and ſhall bee ſtill tomorrowe euen too the worldes ende, too the intent that men ſhoulde holde themſelues too him, and not wander any more in ſtraunge doctrines. But nowe hee addeth, Ieſus Chriſt then hathe bin a meane betwixt God and men, to the intent that poore ſinners might find ſome releefe, and that although they had ſome hartbytings by beeing troubled with Gods iudgements, yet neuertheleſſe they might alſo be cōforted, ſeing that God offered thē a Mediator by whom they might obteyne grace to come vntounto him. Howbeeit Ieſus Chriſt is our Mediator after another faſhion alſo, which is that by him God hath alwayes communicated himſelfe to men. For there is ſuche a diſtance betwixt God and vsus, ſo long as wee bee eſtraunged from him by ſinne: that wee cannot come at hym. And hee will not come downe too vsus for his part,Ge. 28. b. 12 except it bee by the Mediator, according alſo as it is ſhewed in Iacobs viſion in Geneſis. For there it is ſayde, that Iacob ſawe a Ladder, vponupon the toppe whereof ſate God in his Maieſtie, and the Angels went vp and downe vponupon that ladder. And no doubt but that in that figure or Image, our Lord Ieſus Chriſt was repreſented vntounto Iacob, to ſhewe that men are baniſhed from Gods kingdome, till there be a meane that reacheth vp from beneath, as our Lorde Ieſus Chriſt doth, who being on the one ſide God manifeſted, dooth ſurmount all the heauens, and on the other ſide, being ioyned vntounto vsus in that hee is clothed with our nature, and is become a man, (yea euen a frayle and mortall man, ſinne excepted,) hath taken vponupon him and borne our infirmities, though he himſelfe were without ſpot. So then, ye ſee howe the lawe was giuen long ago by the hande of our Lorde Ieſus Chriſt. VVherevpon it followeth that there is no contrarietie betwene the Lawe and the Goſpell. For Ieſus Chriſt is alwayes one without any variableneſſe. Nowe let vsus ſee what Saint Paule addeth, namely that the Mediator is not of one, but that God is one. In ſaying that the Mediator is not of one, he meeneth that our Lorde Ieſus Chriſt came too gather toogither againe all things that were ſcattered bothe in heauen and earth, accordingly alſo as hee ſpeaketh of it in the firſt too the Colloſsians.Col. 1. c. 20. Truely ſome hauehave taken the meening of this text to bee, that Ieſus Chriſt was of mo natures than one, or that although hee were the Mediator betweene God & men, yet did it not follow that there was diuerſitie betwene the Lawe and the Goſpell. But doubtleſſe, Saint Paules meening heere, is to gather againe the Iewes, and the Gentiles: as if hee had ſayde, Ieſus Chriſt was the Mediator in giuing of the Lawe, as the partie by whoſe meanes god ment to humble men, that they might be partakers of his grace. Howbeit let vsus marke that our Lorde Ieſus Chriſt who was the continuall Mediator in giuing the Lawe too the Iewes, had therewithall a Commiſsion that ſtretched yet further: that is to wit, to gather and knit togither againe the Gentiles, which were eſtraunged from God. For although God did for a time preferre the lynage of Abraham before all the reſt of the worlde: yet notwithſtanding in the ende our Lorde made vsus parttakers of the ſaluation wherevnto we were ſtraungers, and it behoued vsus that were farre off, to be gathered togither againe, as thoſe that had bin neere neighbours afore. And therefore Saint Paule in another text calling Ieſus Chriſt our peace,Eph. 2. d. 17 ſayth that he hath ioyned and knit vsus vntounto God, euen vsus that had bin neere him before, as well the Iewes which had the Lawe, as thoſe that had bin vtterly deuided from them. They that earſt had none acquayntance with God, were in the ende gathered togither agayne into the body of the Church at the comming of the anoynted, and ſo were they alſo which had heretofore bin ſeparated a great way off, not only from God, but alſo one from another. Now wee ſee S. Paules meaning. Howbeit, that we may profite the better by this text, let vsus marke that as God hath giuen vsus his Lawe by the Angels: ſo ſhall they beare witneſſe agaynſt vsus if the Lawe beare no ſway with vsus, and that wee make none account of it, but doo as it were treade it vnderunder our feete. Then ſhall the Angels bee armed too aske vengeance at Gods hande agaynſt our wickedneſſe and rebellion. For it was no babes play when God willed his Angels too bee preſent and aſſiſting at the publiſhing of his Lawe. Therefore it was to the ende it ſhould bee receyued with all reuerence. Nowe it is true that wee can not perfourme all that the Lawe commaundeth, and if wee ſhould ſtande vponupon that poynt, wee ſhould bee plunged into euerlaſting death, and vtterly ouerwhelmed in diſpayre. But firſt of all, ſeeing that God is ſo gracious too vsus as too teache vsus his will, too the ende wee ſhould diſcerne betweene good and euill: let vsus bowe downe our neckes, and receyue the yoke that God layeth vponupon vsus, to make vsus ſubiect vntounto him. Let that ſerue for one point. And for as muche as the Lawe dooth quicken vsus, and cheare vsus vp when wee bee hartfroſen, and when there is ſuche ſlouth and ſlowneſſe in vsus as wee can not come vntounto God: Let eueryevery of vsus looke well too him ſelfe, and early and late call too minde Gods commaundements, to reproue our ſelues withall. Then let vsus bethinke our ſelues better, ſeeing that the Angels keepe watch and warde about vsus, & will not (now after that God hath giuen them in charge to authoriſe his Lawe) ſuffer vsus to deſpiſe it, and miſuſe it as if it were a thing of nothing. Furthermore, as touching that the Lawe curſeth vsus: let vsus aſſure our ſelues that although men commende vsus, and clap their hands at vsus for ioy, yet ſhall we be put to ſhame before the Angels of heauen. Then if … whole world fauour vsus, it is nothing. For to what ende was it Gods will that all his Angels ſhould appeare togither at the publiſhing of his law, but to teach vsus to be aſhamed of our ſinnes, and therby to humble vsus in good earneſt, that wee might ſeeke all our welfare in our Lord Ieſus Chriſt? And moreouer where as it is ſayd that our Lorde Ieſus Chriſt was the mediator of the Lawe: let vsus aſſure our ſelues that if we reſort wholly to his grace, wee ſhall not neede to feare that the law ſhall hauehave any more power to condemne vsus, yea or to reigne ouer our ſinne.1. Cor. 15. g. 56. For we muſt beare in minde howe S. Paule in the firſt to the Corinthians ſayth, that the law is the ſtrength of ſinne, and doth ſo ſharpen ſinne as it woundeth vsus deadly. Seeing it is ſo then: ſurely if we had not the thing that is ſhewed vsus heere for our comfort, we ſhould be ſtriken with ſuch feare, as wee could not bee ſure of our ſaluation, though the promiſes were offered vsus in our Lorde Ieſus Chriſt. For wee would alwayes matche the contrarie things agaynſt them, and lay the Lawe in balance with them, ſaying: VVhat? was not the Lawe giuen of God? But God condemneth vsus by it. Therefore although our Lorde Ieſus Chriſt ſteppe in too helpe the matter, yet doothe it not ſeeme that wee bee eſcaped. So ſhall wee alwayes bee in trouble. But if we conſider howe our Lorde Ieſus was the mediator in the publiſhing of the lawe: it ſheweth vntounto vsus that if he bee our aduocate at this day, it will bee a good and ſufficient diſcharge for vsus: in ſo muche that although God hauehave pronounced his ſentence of curſing agaynſt vsus, yet wee muſt not be diſmayde at it, nor ſo ouerpreſſed with hartgreefe and anguiſhe of mynde, as though the miſhiefe were incurable: but aſſure our ſelues that our Lorde Ieſus Chriſt wyll very well agree too doo bothe twayne, that is too wit, bothe make vsus aſhamed that wee may learne humilitie, and therewithall alſo make vsus ſure of our ſaluation. And therefore let vsus learne, that whenſoeuer wee bee beaten downe, there is none other meanes too rayſe vsus vp a…gayne, but too know that the ſelfe ſame perſon which was ordeyned to bee the mediator for the publiſhing of the lawe, is now manifeſted vntounto vsus at this day with the ſame commiſsion, and will make vsus too perceyue it by experience. Further let vsus marke that he is not a mediator for … one nation alone, but for al the whole worlde, in as muche as all of vsus are the creatures of God. True it is that wee were after a ſorte cut off from him by the ſinne of Adam. But our Lorde Ieſus Chriſt is come too make vp the breache agayne that was both in heauen and in earth,Coloſ. 1. …. 20. as I hauehave alledged already out of the firſt chapter to the Coloſsians. Seeing it is ſo then, let vsus not doubt but that God accepteth vsus as heires of his promiſe, in aſmuch as he acknowledgeth vsus for the ſpiritual children of Abraham. And although there bee great diuerſitie [betweene our dayes and] the time of the ceremonies whiche ſerued too ſeparate the one from the other: yet let not that hinder vsus from comming vntounto God. For why? God is one. Although then that there bee bothe Iewes and Gentiles, although there bee many diuers Nations among men, although their languages bee diuers, their maners and trades of liuing contrarie, and eueryevery of vsus hath ſo muche varietie and inconſtancie in himſelfe, that we hauehave no holde of our ſelues: yet let vsus reſt vponupon God, for he is [alwayes] one. He hath giuen vsus his law, he hath giuen vsus his Goſpell: and let not vsus think that there is any contrarietie in that cace, but that all agreeth very well. Only let vsus ſuffer our ſelues to be ruled by him, that we may come to our Lorde Ieſus Chriſt. And howe may that bee doone? By beeing cleane ridde from all pride, by beeing abaſhed and aſhamed, by miſliking of our ſelues, and by perceiuing that there is nothing in vsus but death. Then ſhall wee come too our Lorde Ieſus Chriſt, knowing that God the father accepteth vsus, if we holde that way. VVhy ſo? For he is alwayes one: and his giuing of the lawe was not too diſanull or impeache the promiſe that he had made afore. Likewiſe his reuealing of his grace more fully vntounto vsus in his Goſpell, was not for that he wiſt not how to make his law of force towards vsus, and to put it to the right vſe and purpoſe of it, that we might hauehave a rule wherby to liue well: but that whereas wee were accurſed by it, wee might knowe howe there is none other remedie for vsus, but by beeing bliſſed agayne in the ſeede that was promiſed from time to time, in whoſe hande our welfare was ſtabliſhed, that is to wit by comming to our Lord Ieſus Chriſt, who is the fountayne and welſpring of all bliſſedneſſe.
Nowe let vsus fall downe before the Maieſtie of our good God, with acknowledgement of our faultes, praying him too make vsus perceyue them more and more, ſo as we may miſlike of them, and not onelyonly confeſſe them with our mouth, but alſo lay open our hearts before him, and ſubmit our ſelues wholly to his holy word, and that in ſuche wiſe as wee may bee comforted by his free goodneſſe, as it is ſhewed vsus in our Lorde Ieſus Chriſt, and he reforme vsus alſo by his holy ſpirite, too the ende that whereas wee of our ſelues be full of rebelliouſneſſe, we may by his gouerning become teachable and readie to follow his holy will, and to giuegive our ſelues ouer all wholly vntounto him. And let vsus pray vntounto him for all theſe things, ſaying: Almightie God heauenly father. &c.