Sermons on Galatians, Sermon 11
The. 11. Sermon, which is the fifth vponupon the ſecond Chapter.
14 But vvhen I ſavve that they vvalked not rightly after the truth of the Goſpell, I ſayde too Peter afore them all, if thou beyng a Ievv liueſt after the maner of the Gentiles and not as the Ievves, vvhy compelleſt thou the Gentiles to play the Ievves?
15 VVee bee Ievves by nature, and not ſinners of the Gentiles.
16 And yet for aſmuch as vvee knovve that a man is not iuſtified by the vvoorkes of the Lavve, but by beleefe in Ieſus Chriſt, vve alſo hauehave beleeued in Ieſus Chriſte, that vvee might bee iuſtified by the fayth of Ieſus Chriſt, and not by the vvorkes of the Lavve; for no fleſh ſhall bee iuſtified by the vvorkes of the Lavve.
IT hath alwayes bin a cōmon ſaying, that looke what Law a man layeth vponupon others, he ought too keepe the ſame himſelfe. For it is nother right nor reaſon, that a man ſhould go ſcotfree himſelf, and lay the burthen vponupon other folkes ſhoulders. And for that cauſe doth our Lorde Ieſus Chriſt vpbrayd the Scribes and Phariſies,Math. 23. a. 4. that they paſſed not to lay heauy burthens vponupon the poore people, & in the meane while tooke leaue to do what they liſted themſelues. And commonly it falleth out through hipocriſie, that he which is rough & extreme in all rigour towards his neybours, would hauehave other men to forbeare him and to diſpence with him. But if wee will needes preſſe our neighbours to do their duetie, the true & naturall order requireth, that eueryevery of vsus ſhould firſt begin at himſelf. Ye ſee then how it is a moſt manifeſt hipocriſie, when a mā will not a whit beare with his neibours, but chalēgeth their dutie to the vttermoſt, & in the meane while offendeth groſly himſelf, & will not ſuffer any correctiō. Yea & ſomtimes alſo it falleth out, that we would play the good fellowes at other mens coſt. Euen ſo fell it out heere in S. Peter. For his inforcing of the Gentyles to keepe the Ceremoniall lawe, came not of the foreſayde hypocriſie of taking leaue too doo what he liſted, and of deſiring too go quite and cleere before God for his conſtreyning of other menne too ſuch a poynt: but of dubbleneſſe, for that hee was too deſirouſe too pleaſure his owne countrymen. He had already taken leaue too liue after the maner of the Gentyles, that is to ſay, too giuegive ouer the vſing of the Ceremonies of the Lawe. For (as I hauehave earſt touched) S. Paule ſpeaketh not heere of the vnbeleeuers, nor of the deſpyzers of God: but of thoſe Gentyles that had bin conuerted too the knowledge of the Goſpell, and were deſirous to ſerue God, yea euen without the old Ceremonies. Now S. Peter had faſhioned himſelf to their common trade, and yet notwithſtanding he was a Iewe: and therfore he did the Gentyles too much wrong, to put a ſtreyter brydle vponupon them, than he receyued to himſelf, as I ſayd afore. He did it not in reſpect of himſelfe, but playde on both handes, as they doo whiche would feyne keepe fauour with all parties, and are loth too miſlike any man. So wee ſee there was rightfull reaſon to rebuke him, and too ſhame him before all the Church. Now remayneth that he acknowledged his faulte, by which example wee muſte learne mildeneſſe. That is to ſay, for aſmuch as there is none of vsus all but he may ſtep awry, as they that hauehave not ſuch perfect wiſedome but that we may fall euen into groſſe faultes: and although we perceyue it not, yet now and then we happen to ſwarue through infirmitie: at leaſtwyze let vsus not ieere at it when we be reformed, as many proude & ſtubborne folke do, who eyther ſpew out their poyſon, or elſe rancle inwardly in their hartes when they bee rebuked. Let vsus learne firſt of all by S. Peters example, that there is none of vsus all ſo farre foreward in holineſſe, wiſedome and vertue, which may not ouerſhoote himſelf. And therfore let vsus patiently heare what is tolde vsus, that wee may fare the better by it: and let vsus not bee aſhamed too caſte downe our heades when we ſee our ſelues iuſtly accuzed and condemned. Thus yee ſee what we hauehave to remember vppon the firſt part of this Text. Truely we hauehave ſeene already this mornyng, how S. Peter had this honorable title, to be called a chiefe piller in Gods Churche, and in the ſpirituall Temple that was too bee buylded. He was honored, he and his fellowes had receyued the holy Ghoſt, and although he had ſtumbled once afore, yet had Ieſus Chriſte ſet him vp againe, and wiped away the remembrance of that fall, in ſaying to him,Iohn. 22. c. 15. feede my Sheepe, hauehave a care of my Lambes. And yet for all this, he walketh not the right way, but ſteppeth aſide. VVherefore it behoueth vsus too bee ſo much the warer that noman deceyue vsus, as though wee had profited ſo well in Gods ſchoole, that wee were no more in daunger of doyng amiſſe. Let vsus beware of ſuche ouerweening, and keepe continuall watch, that wee bee not miſledde by the wyles and traynes of Satan: yea let it bee a ſuſpicious matter with vsus too deſire too pleaſe men, ſeyng that S. Peter fell intoo that extremitie. True it is that his meening was too the contrarie, and that his intent was too imploy himſelf wholly too the glorifying of Gods name. He had ſtoutly withſtoode it when he was forbidden too preache any more in the name of Ieſus Chriſt. It was the voyce of an Angelicall ſtoutneſſe when he anſwered,Act. 4. d. 19 & 5. c. 29. God muſt be obeyed and not men. For he ſawe there the rulers of his countrie, he ſawe them aſſembled with their pompe, and there was the ſtatelineſſe of Magiſtrates, which had bin able too amaze a poore man of no credite as he and his fellow Iohn were. But not withſtanding his ſtout anſwering that he woulde obey God maugre all thoſe that pretended too hauehave preheminence ouer him, yet he was deceyued in this cace whereof mention is made heere. Therefore whenſoeuer men doo the thing that may thruſt vsus out of the way, and wee hauehave ſome fayre cloke, ſo as it ſhall ſeeme too vsus that wee doo not amiſſe too pleaſe them: Let vsus bethinke vsus of this example, that is ſet vsus down heere, and which is tolde vsus too make vsus eueryevery of vsus looke aboute him what his calling will beare, and what God commaundeth, without caſting of our eye aſide too purchace fauour in the worlde. Let vsus ſhet our eyes agaynſt all that is about vsus, and looke onelyonly at this marke, that wee muſt in all caces and all reſpectes faſhion our ſelues too the will of God. And when wee ſhall hauehave looked rightfoorth too Gods ordinances, and asked counſell at his mouth, and prayed him too guyde and gouerne vsus by his holy ſpirite, and finally well conſidered the boundes of our vocation, ſo as wee attempt not any thing otherwiſe than becommeth vsus: then ſhall wee bee able too eſchew the …lightes and allurementes of Satan and the worlde, ſo as wee ſhall not paſſe too pleaſure creatures ouermuch. But without that, wee ſhall bee beguyled at eueryevery turne as it happened vntounto Peter. For if wee compare our ſelues with him: it is certaine that hee was much better able too keepe himſelf than wee bee. Neuertheleſſe he was caſt downe afterward, too the end that his doyng might ſerue for our learning, and wee bee rid of all pryde, ſo as wee might not thruſt foorth our owne opinions to bee ouerwyze in our owne brayne and fancie, but that all our wiſedome might bee too rule our ſelues according to Gods pure woord. But now let vsus come to that which S. Paule addeth. He entereth further intoo the matter and ſayeth, wee bee Iewes by nature and not ſinners (that is too ſay, damnable men, defiled, and miſerable wretches) of the Gentyles. And yet notwithstanding for aſmuch as we know that wee cannot bee iustified by the deedes of the law, and that there is none other meanes to make vsus acceptable to God, than by comming too him with the grace of our Lord Ieſus Chriſte: wee hauehave renounced the rightuouſneſſe of the lawe; and aſſured our ſelues, that Gods accepting of vsus muſte bee of his owne free goodneſſe for his ſonnes ſake. Seyng then that wee Iewes hauehave renounced our owne worthineſſe, what ſhall the Gentyles now do? muſt not all be reconciled to God, through his owne meere goodneſſe without bringing any thing of their owne, and without pretending to hauehave any maner of deſert or worthineſſe of themſelues? Heere (as I hauehave touched afore) S. Paule entereth into the principall poynt of his diſputation; agaynſt ſuche as mingled the Ceremonies of the lawe with the Goſpell. Howbeit S. Peter was none of that number. For it is certayne that he knew well ynough, that there was none other meane too come vntoo God, than by his merciemercy as it is ſhewed vsus in our Lord Ieſus Chriſt. Sainct Paule had communed ſufficiently with him afore of that matter, as wee hauehave ſeene. He agreed fully with S. Paule as touching doctrine. Then was not Sainct Peter wrapped in that errour: for it had bin a ſuperſtition that had vtterly defaced the death and paſsion of our Lorde Ieſus Chriſte. Therefore S. Peter would hauehave abhorred that. But the diſsimulation that I treated of this morning, was an occaſion to harden the Iewes in the fond dotage which they had conceyued of their owne meritorious woorkes. Not that he intended it: nother is it a ſufficient excuſe for vsus though wee proteſt a hundred tymes, that wee meene not too mayntayne euill: but if wee make any countenance at all of it, ſurely wee are alwayes woorthie too bee condemned bothe before God and the worlde. Sainct Peter then agreed very well with Sainct Paule as concerning doctrine, namely that there is none other meane too come before God too obtayne grace, than by renouncing all creatures, and by confeſsing that there is nothing but curſedneſſe in vsus, and that God muſte receyue vsus of his owne meere merciemercy for our Lorde Ieſus Chriſtes ſake. S. Peter knew this, and taught it without any gayne ſaying. And moreouer he wiſt well it was lawfull for him to giuegive ouer the vſe of Ceremonies. For he would not hauehave graunted too any ſuche libertie, vnleſſe he had knowen that the ſame had bin purchaced for vsus by the death and paſsion of the Sonne of God. Neuertheleſſe he ſwarued a little too much, too the intent too keepe ſtill his owne Countriemen, bicauſe he knew that the Iewes were ſomewhat too wilfull & wayward, and therfore he ment no more but to beare with their nature. But S. Paule reſpecteth not the perſon of his fellow S. Peter, nother reaſoneth he with him, as if he ſhoulde ſay, thou arte an abuzer of men, thou knoweſt not what the Goſpell meeneth, but hee ſayeth vntoo him, bethinke thee well what is like too befall of thy doyng, and what inconuenience it will draw with it. For whereat ame they that would hauehave men too keepe the Ceremonies of the Lawe? euen too get ſome holyneſſe by them, or to binde men ſo too them, as they ſhould vſe them vponupon neceſsitie of ſaluation, and to deſerue fauour by them at Gods hand, and finally to obtayne forgiueneſſe of ſinnes by keeping of circumciſion and all other ſuch things. But in ſo doing they be hild downe in this errour, that they renounce the death and paſsion of our Lord Ieſus Chriſt, and yet notwithſtanding thou intendeſt too feede them in that fondneſſe, and what a thing were that?
Therfore let vsus marke wel how S. Paule paſſeth not what Peters opiniō is in this behalf, but dealeth with the matter it ſelf, to the end that all cloking might be taken away frō ſuch as did ſhet the Goſpel out of dores, beſides that they did alſo rende the Church aſunder as we ſaw this morning. Howbeit for aſmuch as it is a matter that cānot be [fully] diſcourſed in a day [or twayne,] no nor in fower: we muſt take the things in order as they lie, to the end we may know why S. Paule ſtroue ſo ſharply for the aboliſhing of Ceremonies. For the cace concerneth the ſaluation of our Soules, and it is the chief point that we muſt learne in gods ſchole, next after the glorifying of him, For if wee fall too compariſons, it is certaine that the ſeruing of God dooth alwayes go in order and degree before the ſaluation of our ſoules. True it is that they bee things inſeparable: for God ſheweth his infinite louelove which he beareth vsus, in this that neuer any thing ſerueth too his glorie, but that the ſame is immediately fitte and profitable for our ſaluation. Howbeit for aſmuch as God hath loued vsus ſo greately, and continueth ſtill his fauour towardes vsus: wee on our ſide are bound vntoo him, bothe too forget our ſelues and to giuegive ſelues wholly vntounto him. But how ſoeuer we fare, wee ſee heere the twoo groundes of all our Religion: namely too know how God ought too be honored and ſerued, and alſo how we may ſo offer our ſelues before him, as he may accept vsus and auow vsus for his children, and wee holde him for our father, and by that meanes be fully aſſured of our ſaluation. And theſe twoo poynts are contayned in the diſcourſe that S. Paule handleth heere. For the cace is, after what maner God wil be ſerued: according as the cheef ſacrifize that he demaundeth, is the confeſsion of humilitie: I ſay humilitie: not by making demure countenances, but by beyng touched with ſuch remorſe, as wee ſuffer our ſelues too bee vtterly condemned before God, and all the truſt of our owne woorkes and merites be thruſt vnderunder foote. Marke that for one poynt. And more ouer, when God commaunded the Ceremonies, it was not for that he paſſed vponupon theſe outward things: but for that he amed at another end: which was, that [on the one ſide] the Iewes ſhould be inured to patience, by continuall perceyuing of their owne wantes and miſeries, and therevpō rid themſelues frō al corruptions of the fleſh: and on the other ſide be led to our Lord Ieſus Chriſt, to repoſe their truſt in him, & to reſt wholly there. So then, as touching thoſe that would hauehave the ceremonies of the Law kept, as if it were of neceſsitie that mē ſhould be preciſely bound to thē vponupon paine of [deadly] ſinne as they terme it: it is certayne that their meening was to ſet vp a ſeruis of God contrarie too his will and meening, and that they were as good as Couſiners: for why, they peruerted the naturall meening of the Law. Marke that for one ſchoole poynt. Another is, that they taught men to ſet vp their briſtles, & to glory in thēſelues, & that was an aboliſhing of Gods glory: for we cānot chalēdge aught (be it neuer ſo little) to ourſelues, but we rob and rende away that which belongeth vntounto him. Ye ſee then how it is a diueliſh trayterouſneſſe when men preſume vponupon their owne power, as though they had any ſparke of righteouſneſſe in themſelues. And beſydes that, it is an entering into the gulfe of hell, when we weene to get ſaluation by our owne workes. For we renounce the death and paſsion of our Lord Ieſus Chryſte, where we ſhould ſeeke all our righteouſneſſe. Agayne the Diuell maketh vsus to beleeue wonders▪ howbeit, it is but to make vsus to fall into deſtruction. VVherefore let vsus marke well, that S. Paule treateth heere of the manner of iuſtification before God, that is to ſay, of the meane whereby we bee brought into his fauour, bycauſe it is the principall poynt whiche we ought to learne, and without that, all the religion [or deuotion] that can be named, is but ſmoke and leazings. And it is not for naught that Sainct Paule entereth into that queſtion. For manye men make this allegation▪ How now? The cace concerned the Ceremonies of the law: and why then doth Sainct Paule (as ye would ſaye) fling himſelfe ouerthwart the feelds? VVhy ſpeaketh hee of righteouſneſſe, of mans ſaluation, of the forgiueneſſe of ſinnes, and fynally of all the whole lawe? Nowe on the one part, it behoued hym too deale wyth all thoſe thynges▪ as for example, when we in theſe dayes teache, that men muſt not keepe the ſuperſtitions of the Papiſts, nor any of the thyngs that hauehave bin ſo deuiſed by the witte of man: wee ſhall not only debate whither fleſhe may be eaten vppon frydayes, or whyther ſuche a wake, vigil, or Sainctes euen bee too be kept, or whyther thys thyng or that thing be to be done: but we ſhall treate generally whither it bee lawfull for a mortall man to make lawes to bring mennes conſciences into tyrannicall bondage.Eſa. 33. d. 22 For God hathe reſerued to himſelfe alone the authoritie and prerogatiue to be called the lawmaker, to the intent that no man ſhould vſurp any ſuch preheminence in the Church. Then ſeeing that the ſpirituall gouernement of our ſoules ought to be taken out of Gods pure word: we may cōclude, that nother Pope, nor any other man of what calling ſoeuer he be, hath power to burthen vsus with any lawes, or ought to attempt any thing that is againſt the doctrine whiche we hauehave of God. Then may we well enter into that generall diſcourſe: and that is bycauſe the reaſon of them is alike in all points. If we ſhould diſpute onelyonly about the eating of fiſh or fleſh, it would be but a fond diſputation. For eueryevery man muſt eate according as is for his health, or as hee can get: and therefore ſuch diſputation ſhoulde not concerne the health of mens ſoules, or the matter that were requiſite for them to reſt their conſcience vponupon. But when we take in hand too ſhewe that it is not for any liuing creature to aduance himſelfe ſo hygh, as to lay lawes vppon mennes necks: the other diſputation is fully reſolued and diſpatched. Againe when as men ſay, that in babbling paternoſters to buy out their ſinnes, and in gadding on pilgrimage to get there the things which in poperie are tearmed the workes of ſupererogation (that is to ſaye, workes of ouerplus that men do more than God commaundeth them) they raunſome thē ſelues and make him ſome recompence for the faultes that they hauehave committed: If we ſpeake ſimply of pilgrimages, and go not to the ground and welſpring of the matter: it will be a cold and ſlē der diſcourſe. But if we declare how all our ſatisfaction is in the things that are purchaced for vsus by the death and paſsion of oure Lord Ieſus Chriſt, and therewithall that God vtterly miſliketh all that is of our owne inuention, and that he will be ſerued with obedience: then do we lay foorthe the cace as it ought to be, and may bring it to a ſure and certaine concluſion. After that manner did S. Paule. For he regarded not only what the Iewes ſayd, how it behoued them to forbeare the eating of ſwines fleſh, and to keepe ſuche a feaſt or ſuch a feaſt, and all the reſidue of the Ceremonies: but he marked to what end they ſaid it: namely how they went about too ſhew, that the keeping of the law was of neceſsitie of ſaluation and that was a yoke of bondage vponupon mens conſciences, that could not be borne. Againe he ſaw how the libertie that was purchaced vsus by our Lord Ieſus Chriſt was taken away, and that was another point that compelled him to enter into that diſcourſe. But the cheefe point that he treateth of heere, is that ſuch as would hauehave had men to keepe the Ceremonies, had a ſecret meening that the ſame was an acceptable ſeruis vntounto God, and of ſuch importance as mē ſhuld purchace righteouſneſſe and ſoulehealth by it, and (to be ſhort) that it was a meritorious thing. But S. Paule ſheweth, that it is impoſsible for mē to purchace righteouſneſſe before God by their works. Now therefore we ſee for what cauſe S. Paule treated generally of our iuſtification, when as notwithſta…ding hys aduerſaries pretended no more, but the keeping of the Ceremoniall lawe, and the continuing thereof ſtill as before the comming of our Lorde Ieſus Chriſt, ſo as men ſhould ſtill offer ſacrifiſe, and do the reſt of the ſhadowes and auncient figures. And heereby we ſee alſo what a follie it is for the Papiſts to thinke themſelues eſcaped, in ſaying that S. Paule ſpeaketh heere but of the works of the law, and not of the morall works. True it is that they be not the firſt founders of that dotage. For the Diuell hath always had his miniſters to couſin the people. But we muſt not reſt vponupon the authoritie of men, ſpecially of ſuch as hauehave nother religiō nor feare of God in them. Although that many of the Monkes hauehave bin reported to be men of greate skill: yet notwithſtanding they hauehave bin but fantaſticall fellowes, and neuer had any taſt of the feare of God. Euen thoſe that were called the auncient doctors, hauehave peruerted the kindly ſenſe of the holy ſcripture, and were as vtterly bewitched by Satan, and yet the wretched world hath bin ſo blynde, that it could not perceyue it. Theſe kinde of men hauehave expounded this ſaying, that wee bee not iuſtifyed by the deedes of the law, to import that wee bee not iuſtifyed by the deedes of the law, to import that we be not iuſtifyed by circumciſion, or by abſteyning from any certaine kynds of meates, or by keeping ſuch a holyday or ſuch a feaſt, whereas notwithſtanding S. Paule treateth of none of all thoſe things. He matcheth Gods grace againſt all our workes, and finally ſheweth that we cannot bring aught vntounto God, but that we muſt be faine to be admitted freely of him. That is S. Paules drift. And if we ſhould not ſet the ſame marke before our eyes, ſurely all the doctrine that is conteined in this Epiſtle, would be but fond matter. Furthermore let vsus marke,Rom. 3. d. 27 that S. Paule doth oftentimes ſay ſimply and without addition, that wee bee iuſtified without workes: like as in the thirde Chapter too the Romanes, he ſayth we hauehave a cleere and ſure proofe of our righteouſneſſe, namely that we bee rightuous before God through the remiſsion of our ſinnes, and not by our workes. Hee ſaythe not there, by the workes of the lawe▪ but he ſetteth it downe ſingle [without addition,] to the ende that all mouthes ſhould be ſtopped, and all ſtartingholes be takē away▪ Yet is it not without cauſe that he ſpeaketh of the workes of the law, to bring to nothing all the ſeruices that men can alledge too bind God withall, as though they were able to become righteouſe of themſelues. For as we ſhall ſee hereafter, although we were as perfect as Angells, yet could not that bind God at all, if it were not for that he of his owne good will hath made this promis in hys law,Leui. 18. a. 5 he that doth theſe thinges ſhall liue in them. Then if we go about to get fauour at Gods hand for our owne works ſakes, we muſt not diſpute philoſopherlike, that God oweth vsus any wages or recompence for the ſeruis that we hauehave done him: for we be his, and we cannot bind him by aught that we can do. How then may our works be recompenced as though they were auaylable before God? Euen bycauſe he hath promiſed ſo to do. It is the couenant whiche he hath made with vsus in ſaying, he that doth theſe thynges ſhal liue in them. So then, if we could performe the law to the full, ſurely we ſhould be righteous before God, and deſerue ſaluation▪ howbeit not for any worthineſſe that ſhould be in our ſelues, but by reaſon of the couenant that God hath made with vsus. For we ſee that all the deſert which can be alledged on mannes behalfe, depē deth wholly vponupon the ſaid promis. And that is the cauſe why ſainct Paule ſaith always, the works of the law, the works of the law. For there are none other workes that deſerue to be accepted of God and to hauehave any recompence. Therefore let that ſerue for one point. And we ſhall ſee heereafter, how we be vtterly excluded frō that righteouſneſſe▪ bycauſe we come ſhort of it: and that Goddes telling of vsus that we ſhall be ſaued by keeping of the lawe, is all one as if hee had ſayde, that we be all of vsus damned. And why? For there is not any manne that diſchargeth himſelfe of it, but all of vsus are tranſgreſſers. Ye ſee then that the lawe can bryng vsus nothyng but deathe, by reaſon of our infirmitie. But thys ſhall bee layde foorth more at length in his order▪ It is ynough for thys tyme that we knowe how Sainct Paules ſetting downe of thys doctrine, is agaynſt the Iewes which boaſted themſelues and were puffed up with pride, as though God had bin bounde vntounto them for their obſeruing of the Ceremonies of the lawe. No no, (ſaith he) it is nothing worth: and we ſhall ſee the reaſon of it afterwarde. Furthermore S. Paules debating of the caſe of Ceremonies, is bycauſe theſe hypocrites which tooke vponupon them to match themſelues with God, and too hauehave the praiſe of their ſaluation themſelues, did always buzie their heads about ſmall trifles, and came not to the cheefe point, which is to enter into their owne cō ſciences. Like as at this day in the Popedome, they that do ſo much preach their owne merites, and ſay that we muſt purchace Paradice by our owne works, and that although we be ſinners, yet we hauehave a way to diſcharge ourſelues to Godward by ſatiſfactions: what alledge they? VVhen thoſe great Rabines go about to ſet men after that maner vponupon the ſtage to be honored as Idolls, and when they hauehave made their great prefaces of free will, of their owne vertues, of their ſatisfactions, and of their merites or deſeruings: what bring they? Exhort they men to liue chaſtly, without doing other men wrong, or without any couetous deſire, ſo as eueryevery of vsus ſhoulde content hymſelfe with that he hath, be patient in aduerſitie, beare wrongs and reproches, and in all thynges ſhewe ourſelues to bee the Diſciples of our Lorde Ieſus Chriſte by forſaking ourſelues? There is not one word with them of theſe things. But the good workes which they ſet afore vsus are, that we muſt go deuoutely too Maſſe, take holywater before we enter into the Church, be croſſe ourſelues, kneele downe before a ſtocke, worſhip a puppet, gad on pilgrimages, keepe ſuche a feaſtfull daye, found a Trentall, deale doales for the dead, and do this and that. So then, all theſe hipocrites which will needes become righteous by their owne workes, hauehave nothing but gewgawes and dotages: and yet for all that, they thinke themſelues ſo holy and perfect, that nothing is amiſſe in them. They thinke that God ought to content himſelfe wyth the great number of murlimewes and countenances which they make. But that is not the coyne wherewith he muſt be paied: for his lawe is ſpirituall. He looketh not vponupon the outward geſture, nor vpō the things that carrie a faire gloſſe before men, in ſomuch that if men ſet their minds too much vponupon his owne Ceremonies, he reiecteth it vtterly: And that is a thing well worthy the marking. For men ſeeke ſtill ſome ſtartinghole, that they might not yeeld themſelues to the obeying of God: and they beare themſelues in hand, that when they hauehave once diſpatched their fond deuotions, then they be well diſcharged, and all the reſt of their ſinnes muſt be forgotten, bycauſe they raunſome them by that meanes. The thyng therefore whiche we hauehave to marke heere, is that Sainct Paule ſtroue heere againſt ſuche men, as neuer wiſt what it was too ſerue God in good earneſt, nor neuer entered into their owne conſciences. And euen ſuch are theſe Shauelings in the Popedome, and thoſe naughtipacks that hauehave their full ſcope there: I meene not only the Cardinalls and theſe horned beaſts the Byſhops, (for men knowe that they be the filthineſſe whiche infecteth the whole world) but I ſpeake alſo of thoſe that are called doctors, the vpholders of their Catholike faith. It is certaine that they be but mockers of God, they neuer entered into their conſciences to examin themſelues earneſtly, nother had they euer any remorſe of conſcience. Surely all their ſtudy hath bin to holde folke as it were vppon the racke, and to put many hartgripes into them, to the intent they myghte ſeeme to be ſharpwitted. But as for themſelues, they neuer felt any thing. And that is the cauſe why they prate ſo much at their caſe concerning merites, and yet in the meane while hauehave no regarde of them themſelues. Only they do ſome ſmall trifles, like rittlerattles that men giuegive to little children, wherewith they beare themſelues in hande that they can appeaſe God. Now for thys cauſe Sainct Paule diſputeth of the Ceremonies of the lawe, as they were put vntoo hym: and yet dothe hee neuertheleſſe cut home to the bottome, that is too witte, [hee prooueth] that men are ſtripped ſtarke naked from all righteouſneſſe, and cannot bryng any thyng vntoo GOD, but muſt beg at hys hande, confeſsing that there is nothyng in them but vtter beggerie and penurie. And furthermore let vsus marke alſo, that the Iewes did alwayes peruert the nature and vſe of the Sacramentes, in that they made meritorious workes of them, and that was cleane contrary to the vſe that they ſhould hauehave put them too. For God ordeyned not the Sacramentes to the end that by indeuoring to obſerue them, men ſhould purchace any vertue that might be imputed to them for righteouſneſſe: but rather to teach them that it ſtoode them in hand to ſeeke all at Gods hand. As for example, when the Iewes were circumciſed, thereby God ſhewed to the eye, that all that euer commeth of man is but corruption, and that it ſtādeth vsus on hand to hauehave it cut away. So, the thing which the Iewes had too conſider in that viſible Sacrament, was that mans nature was curſed before God, and that we may well ſeeke but neuer fynde ſo much as one drop of cleanneſſe in it. And on the other ſyde they had a token and recorde, that God neuertheleſſe woulde ſuccour them by meanes of the Redeemer, which ſhould come of the race of men: for he was borne of the linage of Dauid. God therfore ſhewed that thing viſibly. And ſo the Iewes were caſt downe in themſelues, and ought to hauehave conſidered that there was nothing but curſedneſſe in them, and therevpon ſhould hauehave come to ſeeke the thing in our Lord Ieſus Chryſt whiche wanted in themſelues. As much is to be thought of their waſhings. As oft as the Iewes waſhed themſelues, it was a putting of them in minde, that there was nothing but vnclenneſſe in them. And wherein was that waſhing? was it in the water? No: but in the bloud of our Lorde Ieſus Chriſte. VVhen the brute beaſts were ſlayne, there they behild that they had deſerued death. The beaſtes were giltleſſe, and yet they were ſacrifiſed for mennes ſakes, to beare their ſinnes. Thus ye ſee a mirror which ſheweth that all men are curſed of God. And yet in ſo doing men humbled themſelues, calling vponupon God, and proteſting that they were redeemed by the ſacrifiſe: Howbeit not by thoſe ſhadowing ſacrifiſes, but by the true ſacrifiſe whiche was not yet come into the world. But what did the Iewes? VVhen they were once circumciſed, they thought that God was bound vntounto them for it. And when they had offered ſacrifiſe, they thought there was great holineſſe in ſo doing, and made their boaſt thereof. But the Prophets rebuked thoſe hipocrites dubble. For firſt they told them that when they had kept al the Ceremonies of the lawe, their doings were nothing,Oſee. 6. b. 6. all was but vanitie. For behold, God ſaith, I wil hauehave mercy and not ſacrifice: and again, I wil ſhew thee ô man how thou ſhalt pleaſe God: be thou hūbled truly, & imagin not to bring him many ſheepe & Oxen,Micheas. 6. b. 8. for that is nothing: but deale thou iuſtly and vprightly, and when thou haſt worſhipped him, liue honeſtly and vncorruptly with thy neighbours. Alſo we ſee what oure Lord ſayth in Ieremy.Ier. 7. e. 22. Did I ſpeake to your fathers (ſaith he) of offering ſacrifice vntounto me? No, (ſayth he) but I willed them to obey me, and to herken to my voyce, and to ſerue me with a ſound hart. Agayne in another place it is ſaid,Ier. 1. e. 23. Lord thou loueſt faithfulneſſe. Thus we ſee how the prophets rebuke the Hypocrites for being hild backe by the Ceremonies, which are nothing of themſelues, except men walke in a cleere conſcience towards God, and in faithfulneſſe towardes men. And after that the Prophets hauehave ſpoken ſo: they adde ſecondly that when men hauehave done all that they can, yet ceaſſe they not to be ſtil in Goddes dette,Ier. 31. f. 34 and that the Ceremonies ſerue to bring them ſtill neerer, that is to witte, to make them acknowledge that God calleth them to him, promiſing them to ſhew them merciemercy, and too forget and burie all their miſdeedes, howbeit by meane of the Redeemer that was promiſed them. But now Sainct Paule leaueth the firſt point, namely that the Ceremonies are nothing without the principall, which is that we walke without doing any man wrong, and without doing any hurt or harme to other men, that we liue chaſt and pure, and that we hauehave a cleane and vpright conſcience. S. Paule letteth that diſcourſe alone: and why? For it would not ſerue the purpoſe. And therefore he ſheweth that the ſhadowes of the law were nother profitable nor needefull, bicauſe they were nothing if a man looked vponupon them in their owne nature, but that the end of them was to be conſidered, which was that for aſmuche as they were a witneſſe of the grace that is giuen vsus now finally in our Lord Ieſus Chriſt: it behoued them to reſt wholy therevpon. And the ſame ought to be well printed at this daye both in our hart and in our remembrance. For wee ſhall hauehave profyted greatly, if we once know how to apply to oure vſe the Sacramentes that are ordeyned by our Lord Ieſus Chriſt, ſpecially for aſmuch as we hauehave to receiue the Lords ſupper the next Sunday. For although we ought to hauehave bin exhorted this day to put ourſelues in a reddines to it, yet was it not touched this morning. But let vsus beare well in mind, that if we thinke to be made ryghteous by baptim, we defyle the thing which God hath apointed to our ſaluation. And why? Baptiſme dothe but teache vsus that there is nothing but filthe and vncleanneſſe in vsus. For wherefore do wee waſhe our handes, faces, and bodies, but to make them cleane from the ſpottes that are in them? Nowe it is ſayde that Baptiſme is a waſhing of vsus: and therefore it followeth that when wee come to Baptiſme, or when any of vsus bringeth his children [to be baptized] we declare that the children are alreadie damned and forlorne euē from their mothers wombe, and that they be a curſed ſeede, ſo as they muſt be fayne to breake clenneſſe, not by their own purchace, but by receyuing it, for as muche as it is offred them in our Lorde Ieſus Chriſt. Nowe if children be alreadie full of infections at their comming into the world:Iob. 15. b. 16 what are we who neuer ceaſſe to offend our God, and do drinke wickedneſſe as a fiſhe drinketh water, as it is ſayde in the booke of Iob? Agayne, when wee come too the Lords ſupper, what come we to doo? Come we to get any thing of God by our owne deſert? No: but to confeſſe that we be like wretched dead men, which come to ſeeke our life out of our ſelues, and therefore muſt be fayne to hauehave the fleſhe of our Lorde Ieſus Chriſt for our meate, and his bloud for our drinke, and all things in him which we want in our ſelues. Yee ſee then that the Sacraments ſerue not to puffe vsus vp with any preſumption, but to make vsus walke in humbleneſſe, to the ende that beeing voyde of all ſelfe-truſt, our whole ſeeking may be to be ſuccoured by Gods infinite goodneſſe, and by his pouring out of the treaſures of his grace vponupon vsus according to our neede. And our comming to them is, that God ſhould warne vsus of our ſinnes, to be touched with them in good earneſt. And wee muſte not acknowledge our ſelues ſinners with the mouth onelyonly, or ſlightly and by way of ceremonies: but wee muſt hauehave our hartes wounded inwardly with griefe that wee hauehave offended, and feele howe dreadfull Gods wrath is, too the ende wee may be ſorie in our ſelues, and not hauehave any reſt till he hauehave ſhewed vsus where wee ſhall finde it, that is too wit in our Lorde Ieſus Chriſt. And when we come to this holy table, let euer, of vsus looke well that he be ſo grounded in our Lorde Ieſus Chriſt, as that he hauing forſaken all the fonde illuſions of Satan, and all the deceiptes that he ſetteth afore vsus too turne vsus away from the grace of God, and may imbrace our Lorde Ieſus Chriſte with the merites of his death and paſsion, aſſuring our ſelues that it is he in whom we hauehave the full performance of righteouſneſſe and ſaluation. Moreouer foraſmuche as our Lorde Ieſus Chriſt hath called vsus to be members of his body, let vsus knit our ſelues togither, indeuouring to glorifie God as it were with one heart and one mouth, and therwithall to liue in true vnitie with our neighbours, lyke as the hande ſerueth bothe the foote and the eye. So then let vsus hauehave the ſayde brotherlyneſſe in ſuche eſtimation, as wee maye ſhewe that we intende not to ſeparate our ſelues aſunder, as it were too …eare Ieſus Chriſt in peeces: but that our deſire is that he ſhoulde ſo knitte vsus togither, that not onelyonly he may liue in vsus, and wee in him: but alſo that he may ſo rule vsus by his holy ſpirite, as eueryevery of vsus may indeuer to ſerue and honour him firſt of all, and afterward to employ him ſelfe in the ſeruing of his neighbours, according to the abilitie which he ſhall hauehave.
And now let vsus fall downe before the maieſtie of our good God with acknowledgement of our faultes, praying him too make vsus feele them more and more, that the ſame may alwayes ſtirre vsus vp to better repentance, and cauſe vsus to continue therin to the ende, and alſo make vsus to grow in fayth to our Lorde Ieſus Chriſt, ſo as we may giuegive our ſelues wholly vntounto him, and in his name cal vponupon God his father, to the ende that he may heere vsus, and continue his gratious goodneſſe towards vsus, till he hauehave drawen vsus wholly too him ſelfe, to make vsus feele perfectly the benefite which is purchaſed for vsus by his death and paſsion. That it may pleaſe him to graūt this grace not only to vsus, but alſo to all people. &c.