Sermons on Galatians, Sermon 10
The. 10. Sermon which is the fourth vponupon the ſecond Chapter.
11 And vvhen Peter came too Antioch, I vvithſtoode him to his face, bycauſe he was to be blamed.
12 For before that certaine came from Iames, hee eate vvith the Gentiles: but vvhen they vvere come, hee vvithdrevve and ſeparated himſelfe, fearing thoſe that vvere of the Circumciſion.
13 And the other Ievves alſo diſſembled vvith him, in ſomuche that Barnabas alſo vvas brought intoo their diſsimulation.
WEe hauehave ſeene heretofore whereaboutes the doctrine of Saint Paule ſtroue: that is to wit, about his aboliſhing of the Ceremonies of the lawe. Now, they that ſtroue agaynſt him had colour fayre ynough, ſaying that the lawe was giuen of God, and that it was not lawfull to alter any part of it, ſeeing that God was the Authour of it. But they ſhoulde hauehave conſidered to what ende the Ceremonies were giuen to the people of olde time. True it is that like as God is vnchaungeable, ſo his worde alſo indureth ſtedfaſt for euer: but yet doth it not follow therevpon, that God ſhould not appoynt men the things which he knoweth to be meete for thē. Therfore the Ceremonies were ordeyned for a tyme, too ſerue the neceſsitie of the Iewes. Alſo there was this reſpect which I hauehave touched: that before the comming of Ieſus Chriſt, it was requiſite that there ſhoulde bee certaine ſhadowes too bring the faythfull more further forwarde, that is, that they might be confirmed in the hope of the redeemer that was promiſed them. And therevpon wee may well gather, that Gods inioyning of the Ceremonies, was not too the ende they ſhoulde continue for euer, and ſtande alwayes in theyr full and perfect ſtate: but to the intent they ſhould continue for a time, to ſerue to keepe that people in the hope that was giuen them of the things which wee now hauehave in our Lorde Ieſus Chriſt, who is the verie bodie and ſubſtance of the ſhadowes that were in the tyme of the lawe. Ye ſee then to what poynt we muſt come. And yet cannot a man argue, that God is variable as ſome fantaſticall perſons do, who hauehave alledged the ſame reaſon. For ſhall wee ſay that God chaungeth his purpoſe, bycauſe hee maketh Sommer and VVinter? VVee ſee the ſundrie ſeaſons of the yeare, wee ſee the earth wexe greene, and the trees bud floures, and afterward bring foorth frute, and we ſee all things as good as dead in the VVinter time: All this varietie commeth ſurely of God: but yet doth it not therefore follow, that he chaungeth his nature. So likewyſe (as I ſayde afore) he gaue his lawe for mans behoofe, and it was requiſite that the Iewes (who had not yet ſuch manifeſt knowledge as is giuen vsus by the Goſpell) ſhould be helped by another meane, that is to wit, by the Ceremonies which no wadayes ſhould be needleſſe, foraſmuch as we hauehave the performance of the things that God ſhewed them then a farre off, and our ſtate is in that reſpect better than the ſtate of the Iewes. But nowe Saint Paule, to ſhewe that his preaching of ſuch libertie, and that the law which God had layd vponupon the necks of the auncient fathers, was taken away at the comming of our Lorde Ieſus Chriſt, was not without cauſe: declareth that he rebuked Peter for the ſame matter. Nowe if the Chriſtians ought to hauehave bin hilde in like bondage as the Iewes had bin: ſurely Peter woulde hauehave mainteyned the quarell to the vttermoſt. But hee ſuffered himſelfe to bee reproued, and confeſſed his fault. Seeing we hauehave ſuch a preſident in the perſon of Peter: it foloweth that our cace is good, and that the Apoſtles knewe that all the olde ſhadowes and figures ought to ceaſſe, and bee vtterly aboliſhed by the cōming of our Lorde Ieſus Chriſt. Thus the thing that S. Paule ſetteth downe heere, is that he rebuked Peter in the Citie of Antioche for beeing conuerſant with the Gentiles, not with the vnbeleeuing ſort, but with ſuch as had bin conuerted to the knowledge of the Goſpell. He liued familiarly with them, accounting them as members of the Church. But beholde, aſſoone as certaine Iewes came from Ieruſalem ſent of Iames: Peter fearing leaſt ſome miſreport might bee rayzed of him, ſhrunke away, and made countenance as though hee had no familiaritie nor acquaintance with the Gentiles, and notwithſtanding that they had the ſame fayth of the Goſpell which he had, yet did he vſe them as ſtraungers, bicauſe it was taken to be a kinde of defyling, to bee in companie with them. See here a wicked madneſſe: for by that meanes there was a diuiſion made in the Church.Eph 2. c. 14▪ For (as it is ſayde in another place) the wall was broken downe when our Lord Ieſus Chriſt was appointed to be a light from God, not only for the Iewes, but alſo for the ſaluation of the whole world. VVherfore if it behoued thoſe that had erſt bin ſeparated & eſtraunged from the Church, to be called into one flocke: then doth Peter diſanull Gods grace, whereas yet notwithſtanding we know there is not a more precious thing than the vnion of the Church. Therefore he that varieth from it, cannot by any meanes be excuſed. But beholde, the fault of Peter was, that he brake this bonde of concord by ſeparating the Iewes from the Gentiles, notwithſtanding that all belonged too the bodie of our Lorde Ieſus Chriſt, and were the verie children of God. Againe they had all one ſelfeſame head, and one ſelfeſame redeemer: and therefore his deed was a diminiſhing of Gods houſe, forſomuch as we be all gathered togither in his name, and do become his houſhold folke, euen till we bee gathered vp into the heritage of heauen. But there was yet one other fault: which is that the grace of our Lorde Ieſus Chriſt was darkned. For what fare we the better by his cōming, vnleſſe we know that in him we hauehave the fulneſſe and performance of the things that were figured to vsus in old time▪ If we ſhould offer ſacrifize nowadayes as they did in the time of the law: we ſhould not know that we were clenzed by the bloud of our Lord Ieſus Chriſt, and that the ſame was a ſufficient payment for the ſatiſfaction of all our ſinnes, and that we hauehave there a perfect righteouſneſſe purchaſed for vsus. VVe ſhould know none of theſe things. Therfore S. Peter offended groſly in hanging vp that veyle againe, which was as much as to ſtop Chriſt from being knowne as he ought to be. Moreouer, …there was alſo a third fault, which was, that [therby] the Iewes were hardned in their error. True it is that we ought to beare with the ignorant & weak ones, & not grieue thē ouer much: & although they ouerſhoot themſelues, yet muſt they be brought back again by litle & little, rather than to break either bone or griſtle of thē, as the prouerb ſayth: but yet as for to nurriſh their ignorance by ſoothing thē in it, or by giuing any tokē of alowance or welliking, that is naught. And Peter by withdrawing himſelf from the Gentiles to pleaſe his own Countrimen, brought to paſſe that the Iewes might the better make their brags, that they had won their ſpurs, forſomuch as Peter had giuen an incling that the Gentiles were vnclean & vnholy people, and ſo his deed was an augmenting of the euill that was to great alreadie. In reſpect wherof S. Paule ſayd, that Peter was blameworthy. And it behoueth vsus to marke this thing well and diligently, bicauſe ſome hauehave thought in tymes paſt, that it was done by agreemēt bytwixt them, & that S. Peter was ſorie that ſome of his Countrimen were to hard to be pleaſed, & therfore had told S. Paul ſecretly, that he was cōtented to be rebuked of him. But all this is but a flimflam. For S. Paule ſayth expreſly, that Peter was worthie of blame, & that thervpon he had ſtepped vp when he ſaw he walked not aright. VVe ſee then that there was not a ſecrete agreement or packing in this cace: but rather that S. Paule vſed the libertie that was giuē him [of God] & rebuked Peter, & would not bear with him in that cace, although he reuerenced him as the Apoſtle of Ieſus Chriſt. And now vpō this text we hauehave to gather for our owne inſtruction, how precious this libertie is as I hauehave declared heretofore. For here the cace ſtandeth not vponupon the onelyonly vſe of things: but vponupon the hauing of our conſciences quiet before God. If the debate had bin, whither it were lawful to eate ſwines fleſh or no, which was a thing comprehended vnderunder the ceremonies of the law: it had bin a trifling matter, and it might well hauehave bin paſſed ouer, like as it may be nowadayes when the like Ceremonies are talked of. But it behoued them too come to the wel head, as I hauehave declared heretofore. For the figures ſerued to holde the people of olde time as it were in wardſhip, lyke yong children which are vnderunder gouernours, and do not yet inioy their libertie. But at the comming of our Lorde Ieſus Chriſt, like as fayth grew great, ſo it was meet that ſuch maner of teaching ſhould no more take place among the Iewes. Then was not Saint Paules ſtryuing, onelyonly about the outwarde vſe of things, (for hee woulde willingly hauehave forborne that:) but to the ende it might be knowne to what purpoſe the Ceremonies of the lawe had ſerued: namely how it was not a bondage that ſhould indure for euer, but that they had ſtood in force, only to the comming of our Lorde Ieſus Chriſt. And herevpon it may be gathered, that when the Iewes forbare the eating of Swines fleſh, or obſerued any holy day, or did this thing or that: they did not a ſeruice to God that was of neceſsitie in it ſelfe, but vſed it for the continuall exerciſing of themſelues in the fayth of Ieſus Chriſt. VVhereby wee ſee, that the Ceremonies had no vertue of themſelues: but that when they were referred too their due ende and ſpirituall paterne, then it was perceyued that God had not ordeyned them, but to the benefite of the Church. Then let Ieſus Chriſt be ſeparated from the Ceremonies, and they ſhalbe but tryfles for little children to play with. But if the end be conſidered wherevnto they ought too lead the faythfull, then will it be found that they were profitable. Yea and euen we at this day may fare the better by them. Although the vſe of them be aboliſhed, yet may we by them gather the things that are ſhewed vsus in the Goſpell. As howe?Exod. 30. b 10. It was ſayde that the Prieſt ſhoulde enter alone intoo the Sanctuarie, and not without ſacrifice. VVell then, therevppon wee hauehave to gather,Leu. 16. a. 2. that there is neyther man nor Angell worthie too come vntounto God, but that we ſhoulde bee all of vsus ſhet out, if there were not a way opened for vsus in the perſon of our lord Ieſus Chriſt. Marke that for one poynt. Agayne we hauehave alſo to beare in minde, that we can hauehave none attonement with God, nor boldeneſſe and libertie to call vponupon him, except bloud go with it: that is too ſay, except the death and paſsion of our Lord Ieſus Chriſt [go with vsus] to get vsus grace and fauour. And all our prayers muſt be offered vp by that meane, or elſe they ſhall be refuſed at Gods hade. Moreouer it is ſayde,Exo. 24. c. 8▪ that the booke of the law was ſprinckled with bloud as well as the Sanctuarie.Heb. 9. c. 19▪ VVe ſee then that all things ſhoulde bee vnholy, if they were not hallowed by the bloud of our Lord Ieſus Chriſt on all ſydes▪ and alſo that we ſhoulde hauehave no aſſuredneſſe of Gods promiſes, nor be able to apply them to our welfare, vnleſſe they had ſeales continually at them. Beſides this, when as it is ſayd that God is our father, and that our ſinnes are forgiuen vsus and wee accepted of him as righteous and giltleſſe: none of theſe promiſes ſhould be of any force, neither could they boot vsus at all, except the bloud of our Lord Ieſus Chriſt went before our eyes, ſo as all the word of God were (after a ſort) written vntounto vsus in red letters of the bloud of our Lord Ieſus Chriſt. Thus ye ſee how we ſhould profite our ſelues by the Ceremonies of the law. But howſoeuer we fare, the vſe of them is aboliſhed, and if they continued ſtill, wee ſhoulde not hauehave ſo good teaching by them as we hauehave, for we ſhoulde reſt vponupon theſe bace and corruptible things. But in as much as we hauehave the heauenly pattern that was ſpoken of vntounto Moſes,Exod. 25. d. 40. according alſo as the Apoſtle in the Epiſtle too the Hebrewes, and Saint Steuen in the Acts do ſhew right well:Heb. 8. b. 5. now we vnderſtand wherefore God ordeyned ſuch Ceremonies.Act. 7. f. 44▪ The thing then which wee hauehave too marke for one poynt, is that we muſt vnderſtand, howe here is no ſpeaking of matters of ſmall importance, but in knowing wherein the Ceremonies profited the fathers of old tyme, and why it was Gods will to hauehave them aboliſhed at the cōming of our Lord Ieſus Chriſt. And herewithal we ſee alſo, that Saint Paul ſpared not Peter though he were his fellowe, and were in as worthie and excellent an office as he was, and ſeemed that of dutie he ſhould hauehave bin borne withall. Howſoeuer the cace ſtood with him, he rebuked him ſharply for that matter. VVe may much better deeme, that if it were a ſmal & light thing, S. Paule woulde not hauehave moued ſuch debate and ſtrife for it. Needes therefore muſt it bee a matter of great importaunce. But by the way we be warned, that whenſoeuer Gods truth is defaced, or that any man turneth away from the pure ſimplicity of the Goſpell, we muſt not in any wiſe ſpare him, but although the whole worlde ſhoulde ſet it ſelfe agaynſt vsus, yet muſt we mainteyne the cace with inuincible conſtancie, without bending for any creature. For if any man ought to be borne with, the ſame was Peter: and ſeeing that our Lorde Ieſus Chriſt had beſtowed ſuch giftes of grace vponupon him, as to giuegive him that name, Saint Paule ſhould hauehave yeelded ſomewhat vntounto him: yea, but that matter was not to bee borne with. Then ye ſee heere an example, which ſheweth vsus that when the authoritie of men tendeth to the defacing of the truthe of the Goſpell, wee muſt fall too ſtryuing and not regarde any creature. And this is greatly for our profite nowadayes. For there are many that woulde fayne rowe betweene twoo ſtreames, and althoughe they perceyue the abuſes and corruptions, yet would they beare on both ſydes, and all to purchace peace as they themſelues ſay, wheras in the ende there muſt needes followe great confuzion when men doo ſo heaue one at another. Therefore too appeaſe all diſcorde, they woulde fayne hauehave a parting of ſtakes and a mingle-mangle made, and that eueryevery man ſhoulde bowe on his ſyde. But in the meane while, will God gyue ouer his right at the pleaſure of men? Or may wee confederate our ſelues too his preiudice? So then, ſeeing that wee nowadayes hauehave too incounter agaynſt the wilfull Papiſtes, who hauehave peruerted, corrupted, and falſified all the truth of the Goſpell: although they face vsus with theſe honourable tytles of holy Catholike Churche, holy Sea Apoſtolike, Prelacie, Chriſtendome, and holy Supremacie (which yet notwithſtanding are but vizors in verie deede:) let vsus not be abaſhed awhit at them. For why? wee hauehave God on our ſide: and beſides that the truth of the Goſpell is ſo precious in his ſight, as hee will not hauehave any creature to bee ſpared for it: according as we hauehave ſeene how Saint Paule himſelfe telleth vsus, that if it were poſsible for the Angelles to turne vsus away from the pure doctrine, wee ſhoulde holde them accurſed, and refuze and abhorre them. And why then ſhall wee ſeeke too pleaſe mortall men, when they woulde diſguize the pureneſſe of the Goſpell, and mingle their owne inuentions wyth it, and in ſo dooing make our Lorde Ieſus Chriſt their vnderling, that they mighte ſtill keepe poſſeſsion of theyr errours? Is it meete that wee ſhoulde yeelde vp our places to them? A miſchiefe light vponupon ſuch concorde: for it ſhall alwayes be curſed of God. VVherfore let vsus hauehave ſuch ſtoutneſſe and conſtancie of minde, that when we be once ſure that the quarell which we mainteyne is Gods, wee ſtagger not for any greatneſſe or loftineſſe of the worlde. Thus ye ſee in effect what we hauehave to beare in minde. And heere withall we ſee alſo what the fondneſſe of the Papiſtes is, and howe ſhameleſſe that vilane [the Pope] hath bin in exempting himſelfe from all correction. VVhen the Pope intendeth to magnifie himſelf greatly, he calleth himſelfe the Succeſſor of Peter: and yet in the meane while, hee will by no meanes ſubmit himſelfe too any chaſtizements. Hee ſayth that it belongeth to him to correct all the world, and that it is not lawfull for any man to meddle with him. And whence commeth that exemption? For if he pretend to hold the place of Peter, we ſee here the contrarie. Peter was rebuked and bare it, yea and hee willingly graunted himſelf to be giltie when he ſaw he was ouercome. Seeing it is ſo, wee muſt needes conclude that there is no dignitie in this worlde (how much ſo euer men colour it) which ſhoulde not alwayes bee ſubiect too Gods worde. For what a thing were it if it were otherwiſe, ſo as our Lorde Ieſus Chriſt ſhoulde hauehave ſette vp dumbe Idols in his Church vnderunder the title and ſhadow of ſhepherds, and that it ſhould be lawfull for them to finde fault and rebuke, yea and too marre and falſifie all things, and in the meane while no man ſhoulde open his lyppes agaynſt them? Gods Churche ſhoulde become as it were a Swynes ſtye, infected with all filthineſſe, and there ſhoulde bee no remedie to helpe it. Let vsus marke well then, that God will not hauehave any ſuch preeminence to bee in his Church, as ſhoulde hinder the continuall courſe of his worde, ſo as it ſhould not be able to bridle all ſuch as are in any ſuperioritie aboue others. For it behoueth vsus to giuegive eare to our Lorde Ieſus Chriſt, and hee muſt hauehave the mayſterſhip that is gyuen him of God his father, ſo as eueryevery man muſt yeelde himſelfe therevntoo, and none of vsus pretend to hauehave any exemption. That is the thing which is ſhewed vsus in the perſon of Saint Peter. On the other part, we ſee alſo after what ſort the faultes that are committed ought to be rebuked: that is to ſay, openly before all men, and not only in ſecrete: which thing is well worthie too bee marked. For there are many that can fynde in theyr heartes too giuegive cauſe of offence, who after they hauehave ſet all in a broile, woulde hauehave a man do no more to them, but tel them ſoftly in their eare that they hauehave done am…ſſe. For the common diuinitie is this.Math. 18. b. 15. VVhat I pray you? Is it not ſayde that eche ſhoulde reproue other ſecretely? Is it meete that a man ſhoulde bee ſo diffamed when hee hath done amiſſe? No verily, if hee hauehave not offended in ſuche wize, as hys faulte ingendereth trouble in the whole Church. For euen our Lorde Ieſus Chriſt doth expreſſely ſet downe the ſame differēce, ſo that if any man hauehave done amiſſe and I knowe it, I muſt rebuke him betwixt him and me. But if the fault be notorious and open, and an occaſion too bring in euill example, if hee were not tolde of it: then muſt I not any more keepe that order of rowning him ſecretely in the eare, but condemne the fault as it deſerueth, that others may take warning by it. And this is ment, not onelyonly of priuate perſons, but alſo of ſuche as are in higheſt degree: for it becommeth them too leade the waye, according alſo as in another place too Timothie,1. Tim. 5. d. 20. Paule commaundeth expreſſely, that ſuche as hauehave done amyſſe (thoughe they bee the Sheepeheardes whiche hauehave the charge too teache and gouerne the flocke) ſhoulde bee rebuked openly. The ſame thing hath hee put preſently in practize in the perſon of Peter. For in as muche as the fault was ouergreate, and too farre out of ſquare, and might ingender greater trouble in the Churche, bicauſe it was (as yee woulde ſay) an ouerthrowing of the Goſpell) for that there was as yet ſome infirmitie in manie men: Saint Paule ſawe well it was requiſyte that Peter ſhoulde bee rebuked, and therevppon did it.
That therfore is the thing which we hauehave to remember concerning that proceſſe. On the otherſide we ſee alſo the mildnes of Peter. It had bin ſaid vntounto him by the mouth of our Lord Ieſus Chriſt, that beſides his ordinarie name of Simon,Math. 16. c. 18. he ſhould be called Peter for the ſteddineſſe of his fayth. He was excellent among the reſt of the Apoſtles: and yet neuertheleſſe he ſtoupeth with his head, and boweth downe his necke when he ſeeth that he hath done amiſſe, and maketh no buckler of the honourable ſtate wherein he was, but onelyonly conſidereth, that ſith Gods worde is giuen vsus too correct vsus, it becommeth vsus to ſubmit our ſelues too it, except we will bee rebels againſt him, who in the ende will beate downe all the pride of the world. Therefore S. Peter perceyuing that nothing is better for a man, than to receiue chaſtizements when hee hath done amiſſe: yeeldeth to that which was told him by S. Paule. Now if we conſider all theſe things well: wee hauehave heere a verie profitable ſtorie. For on the one ſyde wee ſee howe euerie man deſyreth too holde in with the worlde: and that is an occaſion too blinde vsus continually in our miſdoings. For there is nothing with vsus but flattering, and (to our ſeeming) we cannot be friends, except eueryevery of vsus beare with his fellowe. Surely there is a maner of bearing with things, which is commendable, as I hauehave ſaid alreadie: which is, to be gentle in rebuking ſuch as hauehave done amiſſe, ſo as we labour to win them, and drawe them backe againe by freendlineſſe, and bee not too fumiſhe and haſtie with them. For there are faults that may be borne with, and which are not to be ſearched to the bottom, for it doth but ſharpen men when they ſee an ouereagerneſſe of fault fynding, according as yee ſhall ſee diuers whiche keepe as it were continuall watche, too ſee if they can fynde anye thing too carpe at in ſome man or other: all theyr holyneſſe conſiſteth in taunting of one man, and in rayling vppon an other: and too bee ſhort, they bee the greateſt Correcters of the worlde. But our deſyre [of rebuking] muſt be ſo brydeled, as wee ſeeke not to finde fault with men. And yet on the other ſide, the flattering that reigneth nowadayes to much in the worlde, is a vice which we ought to ſhunne as a deadly plague. Therefore according as euerie of vsus loueth his neighbour, ſo let him lerne to vſe the freeneſſe of ſpeach which S. Paule ſheweth vsus heere. And ſpecially when Gods truthe is in hande, let no man be ſpared, let the zeale of God get the vpper hande in vsus, and although we ſhoulde purchaſe diſpleaſure, and runne in daunger of many ſlaunders and backbytings, yet ought wee neuertheleſſe to vndertake the chalenge. For there is no excuſe for vsus if wee play the traytours, by diſſembling when the truthe of the Goſpell is falſified. Wherefore wee muſt followe the thing that Saint Paule ſheweth vsus heere: and the deede which hee did too his fellow Peter, muſte ſerue vsus for a lawe and rule, ſo as wee may ſhewe that wee deſyre nothing more, than that God ſhoulde bee hearde, that his truth ſhoulde not bee turned intoo a lye, and that there ſhould not be any thing ſhuffled too it, nor any Leuen or Darnell mingled with it, but that it ſhoulde continue alwayes in hys owne pure ſingleneſſe. And on the other ſyde, the greate ones are warned heere, too ſubmit themſelues meekely, and too yeelde themſelues plyable too the correction that is offered them, knowing that God ſurrendered not his owne right when hee aduaunced them too that ſtate, but muſte ſtill keepe his ſoueraigne dominion, execute hys iuriſdiction by hys woorde, in ſuche wyſe as they whiche are moſte highly aduaunced, muſte bowe downe theyr neckes, and vnderſtande that it were a diueliſhe confuzion too pretende a priuiledge too receyue no chaſtizement. For by that meanes Gods woorde ſhoulde bee as good as thruſt out of doores, and hee bee bereft of the ſoueraintie which he hath ouer vsus: and therefore after that maner muſt wee put that doctrine in vre. And ſpecially nowadayes when wee ſee men ſo bolde too bende themſelues after that faſhion agaynſt God, let vsus bee fenced aforehande agaynſt them, and let nothing abaſh vsus, ſeeing we knowe what the quarell is wherein we fight agaynſt them: but let vsus hardily defie all that filthie dungeon, that is to wit, the Pope and his Cleargie, and let vsus not paſſe a whit for theſe ſtinking vermin, when we ſee them bend their hornes at our Lorde Ieſus Chriſt, and that vnderunder his ſhadowe and by pretending his name, they go about too thruſt his Goſpell vnderunder foote, yea and too burie it vtterly, or elſe too make ſuche a confuzed mingling of it, as men may not knowe who is mayſter. Then ſithe wee ſee that the Diuell poſſeſſeth them after that ſort, let vsus not ſticke too arme our ſelues too the battell, and too ſtande out agaynſt them too the vttermoſt: ſpecially ſeeing that among other things, the quarell is more fauourable too vsus in theſe dayes, than it coulde ſeeme to bee in the tyme that Saint Paule mainteyned it. True it is that the reaſon is alyke, and ſpringeth all out of one fountaine: but yet was Saint Paule faine too fight agaynſt the Ceremonyes that God had commaunded by his owne mouth. And why did hee ſo? Bycauſe that thereby the Goſpell was darkened, the grace of our Lorde Ieſus Chriſt was after a ſort beaten downe, mennes merites were ſtabliſhed, and finally men knewe not whereat God had amed in his lawe. And nowadayes the ſelfe ſame reaſons moue vsus, to fight agaynſt all the abhominations that hauehave bin ſet vp in the Popedome. But we hauehave this for an aduantage, that all theſe things were forged in the ſhoppes of Sathan and of men. Nowe wee knowe there is nothing but vanitie in men, ſo long as they bee ruled by their owne fancie, and ſubmit not themſelues too the obeying of God. For as much as the cace ſtandeth ſo, let vsus fight ſo much the more manfully, ſeeing that our Lorde doth in all reſpects giuegive vsus wherewith to keepe vsus from being diſmayed at the titles that are ſet afore vsus to outface vsus with, which are nought elſe but illuſions of Satā. Ye ſee in effect what we hauehave to beare in mind. But it behoueth vsus alſo too marke well howe Saint Paule addeth that his rebuking of Peter was bycauſe hee and his companyons walked not the right way in the truthe of the Gospell: and beſides that, his rebuking of them was, bycauſe hee ſawe that the miſchiefe was alreadie ſpread farre and wyde, and that if he had forborne any longer, the remedie woulde hauehave come out of ſeaſon. Beholde here twoo reaſons which it ſtandeth vsus on hande too marke well. As touching the truth of the Goſpell, I hauehave ſhewed you alreadie howe it is the pureneſſe which it behoueth vsus to ſticke vntounto. He might well hauehave ſayd, that they walke not the right way in the Goſpell: but he ſpeaketh of the truth [of the Goſpell,] according as hee had vſed the ſame worde once afore. The reaſon why he doth ſo, is for that men woulde hauehave a halfe faced Goſpell, and be are themſelues in hande, that they bee diſcharged before God, ſo the name of Chriſtianitie runne roundly in theyr mouthes. Like as at this day the woorde Goſpell is taken to bee meetely honourable among the Papiſts: but yet the Goſpel which they hauehave is but a baſtardgoſpell, bicauſe they hauehave put their owne collups and gobbets to it. They hauehave turkined all things after their owne pleaſure, and they hauehave taken ſuche a ſcope, that Ieſus Chriſt is but an vnderling in compariſon of them. For they hauehave giuen determinate ſentence as it were from Heauen. And in good ſooth they hauehave not beene aſhamed too ſay, that the Contentes of the Goſpell are but as an Apſie of the Chriſtians, or as it were an introduction: and that the greate Myſteryes and principall matters, hauehave beene reuealed too them ſince, ſo as they muſte come from Councels, and from the Sea of Rome. Thus is our Lorde Ieſus Chriſte mocked, as thoughe they had taken in hande too crucifie him newe agayne. For men coulde not deuyze too offer hym a greater villanye, than too ſaye that he was but as an Vſher of a Schoole to teach folke theyr Apſie, and that the Pope is come in aboue hym, to bring in the ſtate of perfection: and yet notwithſtāding it is ſene how the Pope maketh a minglemangle or hotchpotch (as men terme it) of al things. Then is the word Goſpell villanouſly vnhalowed among the Papiſtes, and theſe ſticklers which would hauehave men to agree vntounto many ſuperſtitions, and too content themſelues with a little of the Goſpell, and in the meane while let many abuſes and errors continue ſtill: do likewiſe darken the pure doctrine of our Lord Ieſus Chriſt. That is the cauſe why S. Paule ſpeaketh expreſly of the truth of the Goſpell, to ſhew that we muſt go to it roundly, and not by halues, and that there muſt be no adding nor diminiſhing of the things which the ſonne of God hath taught vsus, but that eueryevery man muſt be cōtented to heare him ſpeak, and too let him hauehave his mouth open. Let vsus on our ſide open our eares and be heedfull to receiue whatſoeuer hee ſayth: and let no man preſume to hauehave an ore in that boat, to ſay this would be good, or this or that ſhould be done. VVherefore let vsus ſo reuerence the pure doctrine of the Goſpell, as none of vsus preſume too chaunge ought of it, but all of vsus yeeld to it without exception. Thus much concerning the firſt reaſon that is ſet downe heere. So (to be ſhort) let vsus keepe our ſelues true ſchollers vntounto our Lorde Ieſus Chriſt, and if any man go about to make vsus ſwarue neuer ſo little frō him, or to gad after the doctrines & inuentions of men: let vsus withſtande them ſtoutly. And why? For Saint Paule had none other reſpect, but that the Goſpell might abide in his pure & vncorrupted ſoundneſſe. VVherefore let vsus followe him in the ſame nowadayes, and we can neuer do amiſſe. Marke that for one poynt. Another is, that we muſt alſo marke well, that if an inconuenience ſhould increaſe, and ſpread abrode by our ſilence and forbearing, wee muſt prouide for it aforehande. For it were to late to ſhet the ſtable doore when the Steed is ſtolne. Therefore when we ſee that ſuch as labour too intangle Gods truth, or too mingle their owne fancies with it doo drawe folke to them, and begin too hauehave ſome traine and tayle following them: then is it high time for vsus too bee firie in fighting. For if we beare it: it is certaine that wee bee guiltie of the decay of the Church, that ſhall come vponupon it, and whereas we thinke too ſhift it off, God will not graunt vsus that grace, for as much as wee hauehave bin too colde and retchleſſe. Therfore when the miſcheefe increaſeth, and that there breedeth any infection of it, (that is to ſay, when one beginnes too marre another,) let vsus bethinke vsus too ſet our ſelues luſtely agaynſt it, and not ſuffer the ſhrewd weedes too growe ſo farre as to choke the corne, but let vsus plucke them vp bytimes. And this is too bee done, not onelyonly in the errours that marre the pure doctrine of the Goſpell, but alſo in all vices and corruptions [of manners]. Truely if there bee any Hereſies and wicked opinions which might ſet all things in a broyle, it is all one as if a man ſhould hauehave a ſtroke with a ſwoord or a dagger in his breſt or in his throte. For wherein is the lyfe and welfare of the Churche, but in the pureneſſe of Gods woord? If a man would come and put poyſon in our meate whereof wee ſhould take nurriſhment, ſhould wee holde our peace at it? No: but wee ſhould rather ſtorme at it? Now the ſelf-ſame reaſon holdeth in the doctrine of the Goſpell, and wee muſte hauehave our handes alwayes lift vp too maynteyne the pure doctrine, and not ſuffer it in any wyſe to be corrupted. Alſo whē we ſee vices reygne, wee muſt prouide for them and redreſſe them in due ſeaſon. For if wee beare with it and doo as moſt men doo, whiche doo but laugh at it and prouide for it at leyzure: wee ſhall afterward bee at our wittes end, too ſee how God hath ſhet the gate, and how Satan hath wonne the goale out of all krie. And ſure it is a iuſt reward of our rechleſneſſe and coldneſſe, when wee bee not heedefull to cure the diſeaſes as ſoone as wee ſee them infect and marre the bodie of the Churche after that ſort. Thus yee ſee what wee hauehave in effect too remember heere: namely that wee muſt not bee ſo fooliſh and lightminded, as too receyue the things that theſe Newters or dubblehanded men doo put vntounto vsus, as who ſhould ſay, that if the great abuſes bee amended, it ought to ſuffyze vsus. But let vsus neuer leaue till the Goſpell bee ſet agayne in his pure ſoundneſſe, and that wee hauehave it in the ſelf ſame wyze which our Lord Ieſus Chriſt deliuered it too vsus, without any mingling put thereto by men. And ſecondly agayne, thereafter as wee ſee the miſchiefe preuayle, let vsus bryng theſe backe vntounto God which are gone aſtray, and labour too ſtoppe thoſe that leade their neighbours after that faſhion too deſtruction, and ſeeke nothing but too turne all vpſide downe: let ſuch men be repreſſed, and let eueryevery one that hath the zeale of God ſhewe himſelfe their deadly enemie, breaking aſunder what ſoeuer may holde vsus backe: and whither there bee frendſhip or kinred betwixte vsus▪ or any other of the ſtreyghteſt bondes in the worlde: lette vsus burie euerywhit of it in forgetfulneſſe, when wee ſee the foules that were bought with the bloud of our Lord Ieſus Chriſt, ſo led to ruine and deſtruction: or when wee ſee things that were well ſettled, ouerthrowen, and nothing elſe ſought but confuſion, ſo as menne might not know any more what Ieſus Chriſt is, and that by little and little the Diuell getteth full ſcope, and carieth vsus away headlong, as though the brydle were layd looce in our necke. VVhen wee ſee the miſchiefe tende too this poynt: let eueryevery of vsus ſtreyne himſelf too ſtop it, and ſhewe that wee had leuer too hauehave deadly foode for the ſeruing of God, than too hauehave all the friendſhip in the worlde for pleaſing and pleaſuring of mortall creatures. VVherfore let vsus not play the blind men or blinkardes when wee ſee God offended, but let vsus ſet ſo muche ſtore by his truthe and glorie, that all other things may be nothing too vsus in compariſon thereof. Thus ye ſee in effect how we ought to put this doctrine in vre. The reſidue ſhall be reſerued till the afternoone.
Then let vsus nowe fall downe before the Maieſtie of our good God with acknowledgement of our faultes, praying him to make vsus feele them more and more, and that therewithall for aſmuch as hee will hauehave vsus to come to him with true repētance, it may pleaſe him to draw vsus by his holy ſpirite, and to beare with our infirmities till he hauehave quyte and cleane purged and rid vsus of them, and brought vsus to the perfection wherevnto he calleth and incourageth vsus. And ſo let vsus all ſay, Almightie God our heauenly father. &c.