Sermons on Galatians, Sermon 13
The. 13. Sermon, which is the ſeuenth vponupon the ſecond Chapter.
17 But if vvee that ſeeke to bee iuſtified by Chriſt, bee founde to bee ſinners: is Chriſt therefore the miniſter of ſinne? No not ſo,
18 For if I build vp the things again vvhichwhich I had caſt dovvne, I make my ſelfe an offender.
WEe hauehave ſeene alreadie, that to beate downe all the pryde and ſelftruſt which men put in their owne workes and merites, Paule alledged that the Iewes who had great preferment aboue other men, could not for all that come in Gods fauour, otherwiſe than by beleeuing the Goſpell. Yet notwithſtanding it was a good likelyhood that the Iewes had ſome righteouſneſſe in themſelues wherwith too winne Gods fauour, bicauſe the lawe was giuen to them, with promiſe that whoſoeuer performed thoſe things ſhould liue in them.Leu. 18. a. 5. Therefore a man would hauehave iudged, that the Iewes euen in reſpect of themſelues alone without Chriſt, might after a ſort hauehave bin iuſtified before God: otherwiſe it ſhoulde ſeeme that the lawe was ſuperfluous. But when they come too our Lorde Ieſus Chriſt, there they perceyue themſelues to bee wretched ſinners, forlorne, and damned. It ſhould ſeeme then, that Ieſus Chriſt bringeth ſinne: for before his comming, the Iewes were reckened for Gods children.Deu. 7. a. 6. They bare the badge of holineſſe in their bodies, & moreouer it was ſayd vntounto them, that they were the holy and choſen people of their God. Now then ſeeing they become fellowlike with wretched ſinners, and there is nothing but curſedneſſe to bee found in them, ſo as they be faine to flee for refuge to the mere grace of our Lord Ieſus Chriſt: it ſeemeth that Ieſus Chriſt brought ſinne intoo the worlde. Truly ſo will men iudge of him after their owne opinion, howbeeit fooliſhly. For it behoueth vsus to marke, that our Lord Ieſus Chriſt doth not bring ſinne, but bewray ſinne. For although the Iewes exerciſed themſelues in the keeping of the law: yet did that ſerue but to proue vntounto them ſtill more and more, that God would neuer ſhewe them merciemercy, but by the meane of the Redemer. No doubt but that in liuing chaſtly & ſoberly, & therwithall in walking in obedience to god, they had ſome ſhow of righteouſneſſe: but that came wholy of grace, and we muſt not father that thing vponupon men, which belongeth vntounto God, for by that meanes God ſhould be defrauded of his honour. Then if the Iewes being gouerned by Gods ſpirite, had ſome willingneſſe and deſire to lead a holy life: it muſt not come in account, as who ſhould ſay, that God were beholden to them for it: for contrariwiſe they be ſo much the more bound vntounto God. But on the otherſide, wee hauehave too marke (as wee ſhall ſee more fully in due time and place) that there was neuer yet any man ſo perfect, but there was alwayes much to be blamed in him. Therfore we hauehave to conclude, that the Iewes could not be ſo well taken and accepted at Gods hand, but that they had neede of his merciemercy, and that their ſaluation muſt needes be grounded wholy vponupon the forgiueneſſe of their ſinnes. Alſo as in reſpect of Ceremonyes, they bare themſelues on hande that there was great holineſſe in them, as whereof hypocrites hauehave alwayes made their cloke. But howſoeuer they fared, it is certaine that the Iewes were more damnable than all other men. And why? For (as Saint Paule ſayth) without the lawe ſinne doth not vpbrayde men:Ro. 5. b. 13. inſomuch that men fall aſleepe and flatter themſelues in their vices, when they hauehave not that Sumner to cyte them before Gods iudgement ſeate. Then whereas the wretched Gentiles might hauehave ſome defence and excuſe, at leaſt wiſe that they bee not ſo giltie before God: the Iewes in offering their ſacrifizes had it witneſſed too their face, that all of them were worthie of eternal death, and ſo conſequently double giltie in compariſon of the Gentiles. And therefore in the ſecond to the Colloſſians S. Paule vſeth this ſimilitude,Col. 2. c. 14. that the Ceremonies of the law were as euidences to binde a man the more. Truly like as although a detter be not cōdemned by order of law, nor hauehave bound himſelfe before a notarie nor giuen aſſurance in wryting vnderunder his hande and ſeale: yet ceaſſeth he not for all that, to be bounde [in conſcience] too pay his debt: euen ſo although the Gentyles had not any authenticall matter of recorde whereby to bee condemned: yet ceaſſed they not too bee ſtill worthie of death. But as for the man that hath paſſed bondes by order of lawe, and entered his debt in the common recordes: what ſhall he ſay more? There is no ſhift for him: he muſt be fayne too anſwere [the debt] out of hande. Now the Iewes were in the like plight. For their waſhing of themſelues when they went intoo the Temple, and in their owne houſes, and eueryevery where elſe, was a confeſsing that there was nothing but vncleanneſſe in them. Againe, when they killed the beaſtes, and ſawe them ſlain before thē, ſurely the ſame was as a liuely picture of their owne death and curſed ſtate. And yet coulde not the brute beaſtes nor the ſhedding of their bloud ſet them cleare: nor likewiſe the water, which is a corruptible element, and cannot come at the ſoule. So then, the waſhing which they vſed had bin a fonde thing, if it had not directed them to the ſpirituall waſhing which wee hauehave in our Lorde Ieſus Chriſt. Likewiſe in baptiſme at theſe dayes, if we think our ſelues to be made cleane by the water: what an abuſe is it? All theſe things muſt ſerue to leade vsus to the bloud of our Lorde Ieſus Chriſt. VVherefore I conclude, that whereas the Iewes were exercyſed in the lawe, the ſame was a greater euidence agaynſt them, and bounde them ſtraightlier to ſubiection vntounto Gods iudgement, and eternall death, than the Gentiles were. And ſo wee ſee howe Ieſus Chriſt was not a bringer in of ſinne, but a diſcouerer of ſinne. For the Iewes thought themſelues well ſhrowded vnderunder the Ceremonies, and made a ſheelde of them to fence themſelues from gods diſpleaſure, eſteeming all other Nations vnholy, vponupon opinion that there was nothing but vncleanneſſe in all the worlde beſydes, and that all holineſſe was in themſelues. Lo what their brauerie was. Yea, but when Ieſus Chriſt came and put them in order: he ſhewed them that they ſhoulde be faine too ſhew other men by their owne example, that their ſaluation was too bee ſought elſewhere than in their owne merites, and that it behoued them to come to him with ſuch humilitie, as too confeſſe that they on their part brought nothing with them but vtter curſedneſſe. And by that meanes oure Lord Ieſus Chriſt diſcouered the miſchief that had bin hiddē before, like as diſeaſed perſons ſhall oftentimes not perceyue the feſtering of ſome ſore that will breede ſome deadly diſeaſe, till the Surgeon finde it out, who cannot do his dutie in curing it, till hee hauehave ſearched the ſore to the bottome which was vnknowne before. Euen ſo was our Lorde Ieſus Chriſt fayne too bewray the wretchedneſſe that was in the Iewes, to the intent they ſhoulde returne vntounto him, and confeſſe that they had not any thing in them worthie of Gods fauour, nor any other refuge than vntounto his mere merciemercy. Thus ye ſee in effect what wee hauehave to conſider for the ſolution of the queſtion and doubt which Saint Paule putteth forth heere. Likewiſe in theſe dayes, if a man ſpeake of the Goſpell too ſuch as thinke they ſerue God, and hope to winne heauen by their owne deſertes: they be greeued at it, bicauſe that that gate is ſhet agaynſt them by the preſumptuouſneſſe which they hauehave conceyued afore hande, ſaying: VVhat I pray? Shall I hauehave loſt my time when I hauehave bin ſo deuout all my life long? As for the man that ſhall hauehave heard a Maſſe or twaine, or mumbled vp a ſort of prayers, or gone on pilgrimage, or laſhed out his money and ſubſtance (without ſparing) vponupon pardons, indulgences, and ſuch other things: if one tell him that wee bee all wretched, and that there is none other thing for vsus too leane vntounto but the mere grace of our Lorde Ieſus Chriſt, and that all that euer we are able to bring vntounto God is but filthie and lothly, he will ſtorme and replie, Is it poſsible that God ſhould hauehave no regarde of ſo greate paynes as I take to ſerue him? Muſte not all of it paſſe in myne accounte, and bee allowed mee too my ſaluation? They woulde faine accuze God, yea and wee ſhall ſee many that will not ſticke to rayle vponupon him with open mouth, bycauſe they bee lothe to loſe that which they hauehave done. Although the Hypocrites perceyue much lewdneſſe in themſelues: yet woulde they fayne hyde all vnderunder theyr cowles. For they breake out after this maner. One ſayes I hauehave gone woolwarde: another, I hauehave riſen at midnight to ſerue God: the thirde, I hauehave forborne the eating of fleſhe: and another, I hauehave bin ſhette vp in a Cloyſter as in a pryſon, and finally I hauehave bin dead to the worldwarde, and ſhall all this be vnprofitable too mee, ſo as God will hauehave no regarde of it? Such murmurings as theſe we ſhall heare dayly. But let vsus ſee if they can make their cace the better for all their replying? For when they hauehave wel examined what is in them, they ſhall finde that all their doings are but as a paynting to ouercaſt things withall, like as a man that inintendeth not too repayre his houſe, leaueth the holes vnmended within, and doth but dawb them ouer on the outſide too the ende they be not ſeene, and afterwarde whytelymes them, ſo that finally it is nothing elſe but a pargetting or whitelyming, according alſo as our Lorde Ieſus Chriſt vſeth the ſame ſimilitude agaynſt the hypocrites that did no more but blaunche things.Math. 23. c. 27. Howbeeit in the meane while God regardeth not the outwarde appearance, as it is ſayde in the firſt of Samuell,1. Sam. 1…. b. 7. but ſearcheth mens heartes and the truth, and [layeth open] the things that were hidden afore, according alſo as it is ſayd in Ieremie.Ierem. 5. a. 3 Sith it is ſo: then all ſuch as alledge or ſet foorth their owne deuotions, may peraduenture hauehave ſome fayre ſhew before men: but ſurely, before God all is but leaſing. And aſſoone as God doth but blowe vppon their painting and ſtarche, it ſhall ſcale off lyke the painting of harlots that take great paine too ſtarch their faces, and yet the Sunne doth no ſooner ſhine vppon them, but a man ſhall ſee the filthie ſcales fal off, and their foulneſſe is diſcouered to their ſhame. In like taking are all hypocrites when they will needes colour things after that maner before God: their ſhamefull leudneſſe muſt needes bee brought too light. VVherefore let vsus marke, that our Lorde Ieſus Chryſte in condemning the whole worlde, by ſhewing that none can bee ſaued but by the free goodneſſe of God his father, the which hee offereth and imparteth vntoo vsus: bringeth not ſinne, (for wee hauehave that alreadie in vsus,) but vttereth and bewrayeth it, too the ende wee ſhould bee conuicted of it, and all the pryde wherewith wee were made drunken afore be layde downe, and nothing remayne in vsus but lowlyneſſe too confeſſe vnfeynedly that wee bee vndoone, and that there is none other ſhifte for vsus, but that God vtter the infinite treaſures of hys mercy vponupon vsus. Yee ſee then that all mouthes ſhall bee ſtopped, and men muſt not beguile themſelues any more by ſurmyzing to find any rightuouſneſſe in themſelues. And furthermore S. Paule vſeth heere a dubble anſwere, too ſhew that it is nothing ſo. Howbeit before he anſwer, he ſetteth downe a precyze woord, ſaying: God forbid. As if he ſhould ſay, it is an horrible blaſphemie too intend to lay the blame of our ſinnes vponupon our Lord Ieſus Chriſt. Eor (ſayth he) if I pull downe the thing that I hauehave buylded vp, there ſhal be contrarietie [in mee.] And in ſpeaking ſo, he bringeth vsus backe to the common doctrine of the Goſpell. For our preaching of the end wherevnto God hath ſent his onelyonly ſonne, is too ſhew that he hath brought vsus rightuouſneſſe, and is come too put away ſinne, which holds vsus as it were vnderunder Tyrannie, till wee bee deliuered and ſet free from it by the grace whiche was purchaced for vsus in the death and paſsion of the Sonne of God. Now then ſeing it is ſo, wee ſee that our Lord Ieſus Chriſt is not the bringer in of ſinne,1. Iohn. 3. a. 8. but is come too deſtroy ſinne (as S. Iohn ſayeth in his Canonicall Epiſtle) and we alſo do ſee it to bee ſo. For what elſe dothe the Goſpell teach vsus, but that wee bee full of all wickedneſſe, and muſt bee fayne to bee made cleane by him that is made the Lambe without ſpot, and alſo that he hath brought vsus the ſpirit of holineſſe? For aſmuch then as mē, ſo long as they be cut off frō Chriſt, hauehave nothing in thē but curſedneſſe, ſo as they be vtterly rottē & ſaped in their ſins, & that Ieſus Chriſt is the partie that maketh thē pure and cleane by the ſheading of his bloud to waſh thē withall, and by bringing vsus the ſpirit [of regeneration.] to renue vsus with, that we might giuegive our ſelues too the ſeruing of God, hauehave his Image repayred in vsus, and walke in truth and vprightneſſe: foraſmuch (ſay I) as it is ſayde ſo: we ſee that our Lorde Ieſus Chriſt is not the bringer in of ſinne. And why ſo? For let vsus conſider what we bee, and wee ſhall finde that there is a gulfe of all maner of wickedneſſe in eueryevery one of vsus, and in all mankinde. But our Lorde Ieſus Chriſt commeth to remedie it. Ye ſee then that the ſinne was in vsus before: but our Lorde Ieſus Chriſt is faine to vncouer it. VVhat harme doth a Phiſition by letting bloud? Beholde, a wretched man hath a diſeaſe that is not perceyued: his bloud is altogither corrupted, and yet it is not ſeene to be ſo as long as it lieth within the veynes. But be he once let bloud, it will appeare that it was no bloud, but filthie corrupt matter. Againe what filthineſſe voydeth out of a mans bodie when hee is purged for ſome diſeaſe? Now ſhall the Phiſition be blamed for it, or the medicine that was giuen him? It is well knowne that the purgation ſerueth to deliuer the bodie that was halfe rotten afore. So then if our Lorde Ieſus Chriſt do by the light of his Goſpell bewray the ſpirituall diſeaſes that were in vsus, and the filthie vnclenneſſe which is lothly before God, and ſhamefull before men, and do purge vsus quite and cleane thereof: ought he to be charged with any blame or reproch for his labour? VVhat an vnthankfulneſſe were that? therefore heere is a ſufficient anſwere to beate backe the blaſphemies and grudgings of the enimies of the Goſpell, which burſt for pride and cannot indure to be tamed. Let them alledge what they can too proue that they hauehave ſome righteouſneſſe and holineſſe: and yet ſhall it alwayes bee founde that there is nothing but vncleanneſſe in them, which they wyſt not of, and yet it ſheweth it ſelfe cōtinually. Marke that for one poynt. And ſecondly Saint Paule addeth a more large and eaſie declaration, when hee ſayth, that he is dead too the lawwarde by the lawe it ſelfe: and that he was crucified with Ieſus Chriſt, to liue vntounto God. Nowe when as he ſayth that he was dead to the lawwarde by the lawe: it is in way of mocking ſuche as pretende too bee iuſtified by keeping of the lawe. For I hauehave told you alreadie how all his diſputing and ſtryuing was agaynſt ſuch kinde of folke. They were but deceyuers which went about to mingle Ieſus Chriſt with the lawe of Moyſes, yea euen too get righteouſneſſe. For it is certayne that our Lorde Ieſus Chriſt is not contrarie too the law, but rather his Goſpell taketh witneſſe of the lawe, as it is ſhewed in the firſt chapter too the Romanes.Rom. 1. a. 2. Neuertheleſſe, when the matter concerneth Iuſtification, that is too ſay, when men come too ſcanning, too knowe howe and by what meanes God taketh and accepteth them for innocent, pure, and without ſpotte, then muſt the lawe bee ſeparated from Ieſus Chriſt. And why? For the lawe bringeth nothing in it but curſing: and Ieſus Chriſte bringeth the remedie of it. Therefore the enimies of the Goſpell agaynſt whom S. Paule dothe nowe diſpute, would hauehave mingled the law with it, and hauehave made men beleeue, that althoughe they were iuſtified by our Lorde Ieſus Chriſt, yet notwithſtanding they ſhoulde mingle the Ceremonies with him as a parte of their ſaluation, and that by meanes of them they ſhould purchaſe grace & fauour before God. But S. Paule cutteth off all this geare, and ſayth that there is none but onelyonly Ieſus Chriſt [that can do that] and that men muſt ſeeke none other helpes in that cace eyther one way or other, but ſimply content them ſelues with his grace, and not gyue the lawe any roome in that behalfe. For he ſaythe, as for mee I am not deade through the Goſpell. As if he ſhould ſay, will yee make mee beleeue that I can get Gods fauour by meanes of the law? Nay, I tell you contrariwyſe, that it is not the Goſpell whiche hath condemned mee, it is not the Goſpell that hath ſhewed me my filthineſſe, to make me aſhamed of it▪ it is not the Goſpell that hath berefte me of all hope of ſaluation: but it is the Lawe, which hath ſhewed me that I am ſtarke dead, that I am dampnable before God, that I am vndone and damned: This commeth not frō elſewhere than from the lawe. And would yee hauehave mee too ſeeke righteouſneſſe there? It is all one as if yee would giuegive mee a poyſon to eate, to the ende I ſhoulde take nouriſhment of it. Howbeit (to ſay truthe) that inconuenience is not to be wyted vponupon the Law, for it ſhould redounde to the diſhonour of God, from the Lawe came. But howſoeuer the caſe ſtande,2. Cor. 3. b. 7 conſidering the corruption that is in vsus, the Lawe can not but kill vsus, as wee hauehave ſeene in the ſecond too the Corinthians,Rom. 7. b. 9 and as S. Paule declareth more fully in the ſeuenth to the Romanes. For he ſayth, that when men beleue them ſelues too hauehave lyfe: that is too ſaye, when they beleeue themſelues to be righteous, and to ſtande in the grace & fauour of God: it is a ſigne that the lawe is dead to them, that is to ſaye, that it hath not the power and ſtrength to ſhew them that which elſe it ſhould do. For to what ende was the law giuen? Too ſet the rule of good life before our eyes, & that rule is called the righteouſneſſe which God alloweth. Marke that for one poynt. Secondly the law ought to be as a looking glaſſe to vsus, wherein too beholde our owne deformities, blemiſhes, fouleneſſe, filthineſſe, and iniquities, ſo farre out of all order, as wee may bee as it were ſwalowed vp in diſpayre at the ſighte of them. Nowe before wee hauehave the lawe, wee ſee none of all theſe things: that is too ſay, wee knowe not what maner of ones we bee, nor what euill is in vsus. But when God ſetteth his demaundes before vsus, and we perceyue the ſame throughly: then are wee at our wittes ende, and vtterly out of hope. The Lawe then is dead: that is to ſay, it is as it were thruſt vnderunder foote and as good as buryed, ſo long as wee thinke our ſelues to be aliue, and conceyue any fooliſhe imagination of beeing righteous, and of obteyning heauen by our owne good workes. But when the lawe liueth: that is too ſay, when God giueth it power to touch vsus, then are wee dead, then is it as a ſworde to thruſt vsus too the hart. Therfore wee muſt needes receyue a deadly wounde, ſo ſoone as wee hauehave perceyued what the Lawe conteyneth. After that maner ſpeaketh S. Paule in the texte whiche I hauehave alleaged. And nowe following the ſame matter, he ſayth, that he is dead too the Lawe by the Lawe: as if he had ſayde, Come not hyther too ſlaunder the Goſpell, as thoughe it were the cauſe of our damnation, or an enterance vntounto vsus too bee curſed before God, too hauehave the knowledge of the grace of our Lorde Ieſus Chriſt in vsus. No no. But it is certayne that the Lawe (when it dooth his office, and wee reade it in ſuche wyſe as becommeth vsus) dooth alwayes kill vsus, and wee lye as it were plunged in diſpayre, tyll oure Lorde Ieſus Chriſte hauehave reached vsus his hande too lifte vsus out of it. Thus then am I dead vntounto the lawe, that is too ſay, I can hauehave no lyfe, I can hauehave no aſſurance of ſoule health, I can hauehave no comforte, reſt nor contentation, & to be ſhort, there: is nothing in the law wherby I may come vntounto God: but cleane contrariwiſe, it ſhaketh me off, it thruſteth me backe, it baniſheth me from the kingdome of heauen, it cutteth me quite off from the hope of ſaluation, it maketh me a poore, curſed, and wretched creature, and to be ſhorte, it ſendeth me to the bottome of hell. Yee ſee then what I hauehave wonne by abyding in the lawe. And S. Paule ſpeaketh of him ſelfe rather than of any other body, to the ende that the things which he ſpeaketh, may bee the better receyued, as of a man of experience. And it is after the ſame maner that he ſpeaketh in the fore alleaged ſeuenth Chapter too the Romanes.Rom. 7. b. 9 For there he ſetteth not foorth thys man or that man for an example, but ſaythe, I my ſelfe was ſometymes alyue: that is too ſaye, at ſuche time as he was a Phariſie, and accounted an holy man, yea euen for one of the excellenteſt in all Iewry, in ſo muche that he was a myrrour of all perfection, and as a lyttle Angell: then (ſaythe he) I was alyue, howebeeit but by hypocriſie. For he made him ſelfe too beleeue wonders, and he was ſo puffed vp with pride,Rom. 7. b. 8 that he hilde ſcorne of Ieſus Chriſte. Lo in what blindneſſe Sainct Paule acknowledgeth hym, ſelfe too hauehave beene. And he addeth anone after, that he wyſt not what was ment by, Thou ſhalte not couet. It might bee thoughte ſtraunge that a man whiche had not onelyonly bin at ſchoole, but alſo bin a great teacher of others, and thereto a very zealous man as he him ſelfe affirmeth, ſhould bee ſo dulled as not to knowe his owne faultes. But S. Paule ſheweth the reaſon of it. For (ſayth he) I looked no further than to the outwarde honeſtie, that there might no faulte bee founde in me before the worlde, nor any man know any euill by me. But when I vnderſtoode what this ſaying, Thou ſhalt not luſte ment, and perceyued that God condemneth all the affections, & thoughts of men: then I perceyued that the worſt was behind, as the common Prouerbe ſayth: for it is the laſt cōmandement of the law, wherein God maketh ſo liuely, and deepe a ſearche as nothing can be excepted from it.Exo. 20. a. 3 VVheras it is ſayd in the lawe. Thou ſhalte not hauehave any ſtraunge goddes: Thou ſhalt not make any image too worſhip it: Thou ſhalte not take the name of the Lorde thy God in vayne▪ Thou ſhalt keepe holy the day of reſt: Thou ſhalt honor thy father & mother: Thou ſhalt not kil: Thou ſhalte not commit aduoutrie: Thou ſhalte not ſteale: All this is well (will we thinke) we muſt abſteyne from all whordome, violence and extortion: we muſt abſteyne from deceipt and robberie: we muſt liue ſoberly. Heretoo, we muſt abſteyne from blaſphemie, and we muſt honor God. All this will eaſily be graunted. But there is a backenooke that we perceyued not, whiche is, Thou ſhalt not couet or luſte: that is a priuie nipper. Truely it ſeemeth not too bee very bigge or greate: but yet for all that, it is ſuche a ſtinger, as paſſeth all the reſt in byting. For by the ende and wynding vp of hys Lawe, God ſearcheth out all that euer is in man. Hee ſetteth downe that commaundement, too trie out the things that were hidden: and when he ſayth, thou ſhalte not couet, it is a percing euen into the marie of mens bones. So then S. Paule confeſſeth that he knewe not what ſinne mente, till he vnderſtoode what was mente by the commaundement that forbiddeth men too couet or luſte. And therfore in this texte he chargeth not the Goſpell, but the Lawe with it. VVherefore let vsus remember vponupon this text, that all they whiche deceyue them ſelues by any opinion of their owne merites, neuer taſted what the Law of God is, nor what it meaneth: I ſpeake of the greateſt doctors that are in moſte eſtimation, as (in good fayth) it is too bee ſeene in the Popedome. For euen thoſe that are taken too bee the pillers of the Churche, (notwithſtanding that they profeſſe Diuinitie) knowe not one worde of Gods lawe, too apply the ſame too his true and naturall vſe. For they hauehave nothing in them but hypocriſie, and they beare them ſelues in hande, that they ſhall pleaſe God with a rattle, as if he were a little babe. They doo but toye with him, and yet yee ſhall ſee them ſtande ſo muche in their owne conceites, as they can not abide to be condemned. And if a man tell them that wee muſt ſeeke our ſaluation in Ieſus Chriſt: yea ſay they? and what ſhall become then of our freewill? what ſhould become of our owne merites and ſatisfactions? Too their ſeeming it were much better too plucke the ſunne out of the sky, yea and God out of his ſeate too, than too bereeue man of that prerogatiue, or of the thing that he can bring of him ſelfe to cōpound with God and yet for all that, it is certayne that there is nothing in thē but ſtarke filthineſſe. For men ſee that there is neyther feare of God, nor vprightneſſe, nor equitie, nor ought elſe [that good is] in their lyfe. They be ſo full of pride that they be readie to burſt agayne, and they be full of enuy, rancour, and all maner of looceneſſe. And yet for all this, they will needes holde God bound vntounto them: but that is bicauſe they neuer knewe the law. So then, when our Lorde teacheth vsus, and ſheweth vsus how we ought to walke in this world, let vsus learne to lay the doctrine that he ſetteth foorth and our life togither, and there we ſhall finde the right perfection of the law, and that in our ſelues there is nothing but horrible confuſion: wee ſhall ſee hell readie prepared for vsus. By that meanes it will be eaſie for vsus to giuegive ouer all the deſeruing whiche wee ſhall hauehave fancied in our ſelues, ſo as it ſhall be ſoone beaten downe, and our mouthes ſtopped, and we become like poore dead folke without any breath, bicauſe we ſhall perceyue well inough, that we can not come vntounto God, but muſt needes thunder agaynſt vsus, if wee bring any fooliſhe imagination of our owne deſeruings. Lo howe the lawe ſleaeth vsus. But when we hauehave paſſed through ſuche death, that is to ſay, when we be alreadie rightly humbled and vtterly diſmayde: then here is a remedie, which S. Paule ſetteth downe, ſaying: I was crucified with Ieſus Chriſt, euē to liue vntounto God. Now he ſheweth here that our Lorde Ieſus Chriſt not only bringeth vsus remiſsion of our ſinnes, but alſo ſanctifieth and regenerateth vsus by his holy ſpirite, in ſo muche that whereas there was nothing but ſtubborneſſe in vsus before, now we be giuen to ſerue God, and to pleaſe him. And for the better vnderſtanding of that which S. Paule telleth vsus, let vsus marke that we receyue two principall graces of our Lorde Ieſus Chriſt: The one is the forgiueneſſe of our ſinnes, whereby we are aſſured of our ſaluation, and hauehave our conſciences quieted, and wherevpon it behoueth vsus to be grounded, ſo as we cal vponupon God as our father. VVho giueth vsus the boldneſſe to lift vp our heads to heauen, and to call God our father? Agayne, what maketh vsus ſo bolde as to glory that we be companions and brothers to the Angels? It is bicauſe our ſinnes come not to account: for we muſt alwayes hauehave recourſe to the waſhing of them away, which was done by the deathe and paſsion of our Lorde Ieſus Chriſt. Yee ſee then that our righteouſneſſe is that God accepteth vsus, howebeit not in reſpecte of our owne worthyneſſe, but in reſpect of the obedience of our Lorde Ieſus Chriſt, whereby all our miſdooings are wyped out. That is the firſt benefite which wee hauehave by our Lorde Ieſus Chriſte. The ſeconde is, that whereas wee bee frowarde of our owne nature, and al that the Papiſts terme by the name of freewill is but frenzie, and that howe great accompte ſo euer men make of them ſelues, all is but naughtineſſe, and wee bee full of vyce and corruption: in ſteade of beeing ſo, our Lorde Ieſus Chriſt giueth vsus the grace to be ſory for our ſinnes, & to labour to do good: for ſo long as we abide in our owne nature, eueryevery of vsus ſootheth and flattereth him ſelfe in his euill. But when we hauehave once taſted the ineſtimable louelove of our God, and perceyued what our Lorde Ieſus Chriſt is: then we be ſo touched by his holy ſpirite, that wee condemne the euill, and deſire to drawe neere vntounto God, and too frame our ſelues to his holy will. VVee be ſure of that once, and although wee go halting, yet doo wee continually ſigh to ſee our owne imperfections and infirmities, and perceyue full well how it is the ſpirite of God that moueth vsus thervnto, when our chiefe deſire is to forſake the ſinfulneſſe that is in vsus, and commeth of our fleſhe, ſo as we wiſhe nothing elſe but that God ſhould be glorified in all our lyfe, and faythfully obeyed in all things. That is the ſeconde benefite which our Lord Ieſus Chriſt bringeth vsus: and they be two things knit togither by vnſeparable bande, ſo that like as the light of the ſunne can not be ſeparated from his heate: ſo theſe two graces (that is to wit our righteouſneſſe, and the remiſsion of our ſinnes) are vnſeparably matched with our renewment, which is done by the ſpirit of ſanctification. Thus ye ſee two graces inſeparable: and like as when we ſay that the Sunne is whot, it ceaſſeth not to ſhine alſo, & yet notwithſtanding the light of the ſunne is not heate: ſo when we ſay that wee be iuſtified by the remiſsion of our ſinnes, it is not ment that our Lord Ieſus Chriſt doth thēcefoorth ſuffer him ſelfe too bee mocked and deſpiſed, but that wee hauehave neede to be throughly clenſed, ſo as wee may learne too renounce the world, and our ſelues, too the ende to ſticke vntounto him with true obedience. Howſoeuer the worlde go, the thing that S. Paule ſpeaketh in this text, ſhall alwayes be founde true, namely that he was crucified with Ieſus Chriſt, to liue vntounto God. Then if any man accuſe the Goſpell that it giueth libertie to doo euill and too ſinne: wee may alwayes anſwere, howe ſo? By the lawe wee bee alwayes dead, for there wee ſee our owne curſedneſſe whiche will leaue vsus diſmayde in diſpayre. But in the Goſpell, although wee bee crucified, that is too ſaye, althoughe there bee a ſpice of death in the Goſpell, yet is that death a quickening deathe, and the cauſe of lyfe. For ſo long as men lyue too them ſelues, they bee dead vntounto God: they bee wretched carkaſſes full of rottenneſſe. But when they dye in them ſelues, they lyue vntoo God. And for that cauſe Sainct Paule in the twelfth too the Romanes calleth vsus lyuing ſacrifices,Rom. 12. a. 1 where hee telleth vsus that wee muſte bee tranſformed, and vtterly gyue ouer our owne reaſon and our owne wyll, too yeelde God ſuche ſeruice as is meete for him too hauehave. He ſaythe, Offer vp your ſelues as lyuing ſacrifices. So then, in the Lawe there muſte needes bee a deadly deathe, a deathe that leaueth vsus vtterly ouerwhelmed and ſunken euen downe intoo hell. But in the Goſpell there is a quickening deathe. And why? For wee bee crucified wyth Ieſus Chriſt, too lyue vntounto God, that is too ſaye,Rom. 6. a. 4 our olde man (as Sainct Paule termeth it in the ſixth too the Romanes) and that whiche wee hauehave of our owne nature, is doone awaye, howebeeit not at the firſt daye, but by little and little. But howe ſoeuer the cace ſtande, wee ſhall perceyue that our Lorde Ieſus Chriſte mortifieth all that was in vsus of our owne, or of the worlde, ſo as wee bee not ſo greatly giuen too neſtle heere bylowe, bycauſe wee ſee it is a myſerable ſtate too lyue heere, and oure very care is too ſtycke vntoo God. Thus yee ſee howe wee may bee crucified with our Lorde Ieſus Chryſte. But what is mente by that crucifying? Verily it is a certayne kynde of deathe. Howebeeit, that deathe bryngeth vsus too lyfe, whiche thing the death whiche the Lawe bringeth dooth not. Nowe then wee ſee the very intente of Sainct Paule, and the naturall meanyng of this texte. Therefore nowe a dayes when the enimies of the truthe blaſpheme the Goſpell, we hauehave heere an anſwere to ſtoppe their mouthes. And if they holde on ſtill, let them barke lyke dogges, but they ſhall not bee able too byte, doo what they can. See heere what the Papiſtes fluſhe foorth when wee preache that men are iuſtified throughe Gods free goodneſſe. O (ſay they) are they ſo? That were the nexte waye to giuegive eueryevery man the brydle too lyue after his owne lyking, and too cauſe that there mighte be no more remorſe nor ſcruple of conſcience, ſo as eueryevery man myghte hauehave leaue too doo what he lyſted. That is the common blaſphemie of the Papiſtes. Agayne when wee ſhewe them that they can not bynde vsus by their traditions, and that it is but a tyrannie whiche they hauehave vſurped in robbing God of his righte, and that the libertie was purchaſed for vsus by our Lorde Ieſus Chriſt, to the ende that wee ſhoulde not bee tyde too the things whiche men woulde lay vponupon vsus of lawe and neceſsitie in matters concerning the ſpirituall gouernment of our ſoules. O (ſaye they) ſee what cōmes of it: their deſire is nothing elſe but too wallowe in all pleaſure, and too leade a looſe lyfe. Surely wee maye eaſily anſwere too all this. For the doctrine that wee bring, ſerueth not to ſtirre vp mens luſtes, nor to giuegive them too greate and lawleſſe a libertie: but too the cleane contrarie. But howſoeuer the cace ſtande, it oughte too ſuffice vsus, that if wee ſhoulde abyde in the quamyre of the Papiſtes, ſurely there woulde bee nothyng but deathe for vsus. For were they not too faſte aſleepe and vtterly dulled, vndoubtedly they ſhoulde bee toſſed wyth ſuche vnquietneſſe and hartebytings, as they ſhould needes ſee that that is not the thing wherevpon wee muſte reſte. But beholde, they bee ſo rotted in their ignoraunce, that they hauehave not anye feelyng of Gods iuſtice at all. But as for oure partes, for as muche as wee knowe wee hauehave ſuche a freedome purchaſed vsus by our Lorde Ieſus Chriſt, and are ſure of our ſaluation bicauſe God dothe freely forgiue all our faultes, and doo feele alreadie by the working of Gods holy ſpirite, that he draweth vsus to him, and are mortifyed to liue vntounto him: Let vsus go forwarde with a chearefull heart. And althoughe there bee neuer ſo many infirmities in our nature, yet notwithſtanding let vsus not doubt but God accepteth vsus, for all our imperfections. But the Papiſts cannot hauehave ſo muche as one good purpoſe to ſerue God, ſauing that they be vtterly bewitched [to beleeue ſo] through vayne ſelftruſt. And why? For they ground themſelues vponupon their owne merites, and (to their ſeeming) that is the meane to purchace grace. But now what is it that they can do? Put the cace that they brought a hundred times more with them than they hauehave to bring, and that God gouerned them by his holy ſpirit, ſo as they had ſome manner of feeling of the Goſpel, though it were but halfe a feeling: yet ſhould they come farre ſhort of diſcharging their dutie, yea or of the hundred parte of it towardes God. But in the meane ſeaſon, it is well knowen that all that euer they do is but pelting traſh: and as for the law of God, it is nought worth with them, and yet in the meane while they buſie theyr heads about their owne inuentions. Howbeit let vsus ſtill put the cace that they indeuored to walke in the feare of God, and that they had learned aright to do the things that God commaundeth them: yet for all that, they coulde not make their boaſt that they were come to the perfection of that righteouſneſſe which God requireth of vsus. And when they had tormented themſelues neuer ſo much, how ſhould they be able to ſerue God with a cheereful courage, vnleſſe they knew themſelues to be in his fauour, notwithſtā ding that they be ſo blameworthy before him? But as for vsus, we on our ſide are able to ſerue God with a free hart, notwithſtanding that our conſciences find fault with vsus, and we know that there are many ſinnes in vsus. And why? For we ground not ourſelues vppon our owne merites, but vponupon Goddes meere merciemercy: and thereby we be taught, that God receiueth our workes though there bee muche faultineſſe in them, and that we be in his fauoure although there be many vices and blemiſhes in vsus. And that is the cauſe why he ſaith by his prophet,Mala. 1. b. 6 that he will accept the ſeruis which we do vntounto him, as a father accepteth the ſeruis of his child. Yee ſee that a child is willing to obey his father: and when his father ſayth too him, do this: his father taketh his doing in good worth, though the child know not what he doth, yea and ſometimes though he marre a thing, yet his father is contented to loſe the thing when he ſeeth that the child was willing and deſirous to ſerue him. But if a man take a ſeruant for wages, hee will looke to hauehave him do his taske. And why? For he looketh for his wages: and a man will not abide to hauehave him marre the worke that is put into his hands: yea and if it be not well done, he wil not be contented with it. Now our Lord ſpeaking of the grace of the Goſpell, ſayth he wil receiue our ſeruices, as a father receiueth the obedience of his child, though all that euer he doth be nothing worth: that is to ſay, he paſſeth not awhit for the perfection that is in them, for he ſhall find none at all in thē: but he beareth with vsus of his goodneſſe. He ſheweth himſelfe ſo kind and freeharted towards vsus, that whatſoeuer we do, he taketh it in good part, although it be not worthy, ne do deſerue it. Ye ſee then that the way for vsus to hauehave a free courage to ſerue God, is too aſſure ourſelues that he bliſſeth all our works, bycauſe that whatſoeuer ſpottineſſe is in them, is clenzed away by the bloud of oure Lord Ieſus Chriſt. To be ſhort, whereas God ſheweth himſelfe pitifull towards vsus, and vſeth ineſtimable merciemercy: let vsus vnderſtand that he doth it not to the end that eueryevery of vsus ſhould runne a ſcoterloping, and take the bridle in his teeth, and play the horſe that is brokē looce: no no, but contrariwiſe it is to the end, that the ſword of Gods word ſhoulde ſtrike vsus to the hart, and make ſuch a ſerch there, as we might be rightly humbled to craue pardon at Goddes hand. Not that we ſhould hauehave the hartbiting whiche the Papiſts hauehave, which would plucke vsus backe and hinder vsus from comming vntounto God, making vsus to ſay, wretched creature what doſt thou? VVhat canſt thou tell whither God louelove thee or no? Let vsus hauehave no ſuch nippes, but let vsus be fully reſolued that God beholdeth vsus with pitie, and taketh our works in good woorth: not for any deſert or worthineſſe that he findeth in them, but bycauſe we bee ioyned to our Lord Ieſus Chriſt. Now therefore we ſee what Saint Paule meant to ſay. Alſo we ſee how that doctrine ſerued not for that tyme only: but that the ſame is as profitable and needefull for vsus at this day, as euer it was [for any heeretofore.] For in aſmuch as Gods enimies ſight againſt the Goſpell, and ſpew out their blaſphemies: it ſtandeth vsus on hand to hauehave wherewith to reſiſt them: and not only them, but alſo Satan, who hath at all tymes had the ſlight to make vsus beleeue men, that they coulde liue of themſelues and by their owne deſeruings: but that is but to lulle vsus aſleepe in death. And therefore let vsus aſſure ourſelues, that it is better for vsus to die to the law, than to liue to it: that is to ſay, let vsus aſſure ourſelues, that if God ſhould enter into account with vsus, we ſhould be vtterly vndone and damned. And being ſo diſmayed, let vsus ſuffer ourſelues to be crucifyed with our Lord Ieſus Chriſt: and ſith we know that he hath reconcyled vsus to God his father by the ſacrifiſe which he offered, let vsus alſo ſuffer ourſelues to be gouerned by his holy ſpirit, and to be renued by him in ſuch wiſe, as being dead in ourſelues we may liue truly vntounto God, giuing ouer all ouerweening of our owne righteouſneſſe, and fighting agaynſt all the luſts of our fleſh, and withdrawing ourſelues from the world.
And now let vsus caſt ourſelues downe before the maieſtie of our good God with acknowledgement of our ſinnes, praying him too make vsus ſo to feele them, as it may be to plucke vsus backe from the filthineſſe wherein we be plunged, and to ioyne vsus ſo vntounto oure Lord Ieſus Chriſt, as he may draw vsus to God his father, and make vsus come ſtill neerer and neerer vntounto him, till we bee fully ioyned vntoo him. And ſo let vsus all ſay, Almightye God heauenly father. &c.