Sermons on Galatians, Sermon 16
The .xvj. Sermon which is the ſecond vponupon the third Chapter.
3 Are yee ſo vnvviſe, that vvhen yee hauehave begonne by the ſpirite, novv yee ende in the fleſh?
4 HaueHave yee ſuffered ſo muche in vayne? At leaſtvviſe if it bee in vayne.
5 He therfore that giueth you the ſpirite, and vvorketh mightily in you: doth he it by the vvorks of the lavv, or by the preaching of the fayth?
WEe know that all the doctrine of the Goſpell tendeth to draw vsus out of this worlde, and to make vsus come vntounto God. But that is impoſſible, vnleſſe wee bee lifted vp continually more and more. Therfore if wee intende too profite in Gods ſchoole, wee muſte ſo labour to correct the infirmities that are in our nature, as if wee were alwayes at the poynt too bee taken out of the world. True it is that God of his goodneſſe ſtoopeth downe vntounto vsus, but that is not too holde vsus heere beneath: Likewiſe when he ſendeth vsus mortall men too bee as his meſſangers, and exhorteth vsus to come vntounto him by ſuch meanes as are fitteſt for vsus, and therto giueth vsus his Sacraments, which are earthly and viſible ſignes: therein wee ſee howe he voutſafeth right well (as yee would ſay) too make him ſelfe lowe, too the ende wee ſhoulde not hauehave any excuſe, to ſay wee were not able to mount vp to ſuche a heighth. But howe ſoeuer the cace ſtande, if wee looke well vponupon the Goſpell, wee ſhall finde that the marke whereat it ameth, is to bereeue vsus of our ſelues, and of all that belongeth too our fleſh, to the ende wee ſhould come vntounto him. But on the contrarie ſide, men abuſe the fauour that God ſheweth them in ſetting ſuche viſible ſignes afore them, by bearing them ſelues in hande, that the whole perfection of their holyneſſe is to bee founde there, and that that is the thing whervnto they muſt hold them. And the ſame is not a vyce of two dayes or yeſterdays breeding: but it hath reigned from the beginning of the world, and continueth yet ſtill, and (which worſe is) men thinke it not inough to ouerthrow the thing that God had ſet vp to draw them vntounto him: but they doo alſo forge and frame many hinderances to keepe thēſelues aloofe from him. This would be darke if it were not declared by example. God had in his lawe ordeyned Sacrifices, ſhadowes, and figures for a time: yet did he it not for any pleaſure that he had in thoſe bare things: but by reaſon of the rudeneſſe of the people (who were as then like little children) whom he ment to trayne ſtill forwarde too a ſpirituall ſeruice, by meanes agreeable too their rawneſſe. That is the cauſe why the Ceremonies of the Lawe are ſaide to be as it were fleſhly. For why? God intended too teache his people groſly too come thither as they ought to doo. But howe ſoeuer they fared, the patterne that was ſhewed vntounto Moyſes in the mount was heauenly. Then were there two things in all the Ceremonies of the Lawe. For when men waſhed them ſelues at their entring into the Temple, when they offered the Sacrifices, when they vſed lightes and perfumes, and when the Prieſt clothed him ſelfe with his ſpeciall apparell: all thoſe things (as in reſpecte of the outwarde ſhewe) might well bee called fleſhly and temporall: but (as in reſpecte of their ende) they were ſpirituall. But what did the Iewes? They gazed vponupon the figures, without conſidering wherfore God had ordeyned them, and bare them ſelues in hand, that they had very well diſcharged their duetie, in comming to Churche, and in dooing the things that were commaunded them outwardly. But truely they diſguiſed God after their owne fancie, as he himſelfe mocketh them for it by his Prophets,Eſa. 66. a. 1 ſaying that he dwelleth not in houſes made with mens hands, and that the very heauen is not able too comprehende his maieſtie, which is infinite. Furthermore the Papiſts at this day, thinking it not inough to abuſe the things that are conteyned in Gods lawe, hauehave ſo put too peece after peece, as there is none end at al of their follie: and yet notwithſtanding they intitle them to bee the ſeruice of God. But whatſoeuer they ſaye, they bee nothing elſe than ingling trickes and masking toyes. But nowe let vsus come to that which is ſpoken heere. S. Paule compareth the ſpirite with the fleſhe. VVhat meaneth he by the ſpirite? All the doctrine which God ſetteth foorth too vsus in his Goſpell. For there is a ſpirituall guyding, ſo as wee bee no more hilde vnderunder the olde ſhadowes as the Iewes were. Yee ſee then that God in theſe dayes reuealeth him ſelfe fully vntounto vsus, and hauing beaten downe and diſanulled all the ſhadowes of the Lawe, ſheweth vsus that he will hauehave vsus to come right foorth vntounto him, and not hauehave any thing remayne to hold vsus backe heere beneath any more. VnderUnder the lawe onelyonly the Prieſt preaced neere vntounto God, and all the people kepte them ſelues a farre off. But wee hauehave our Lorde Ieſus Chriſt, who is our Prieſt, by whome the waye is opened vsus in his bloud, to make vsus to come vntounto God his father, as the Apoſtle ſpeaketh of him in the Epiſtle to the Hebrues.Heb. 9. c. 11 Then if wee receiue the Goſpell as it becommeth vsus, God will deale with vsus after ſuch ſorte, as if wee were meete to come neere vntounto him, and will leaue all the things whiche he had ordeyned in olde time for ſuche as were more rude and groſſe. Thus yee ſee why S. Paule vpbraydeth the Galathians with their beginning in the ſpirite, that is too ſay, for that they had had the doctrine of the Goſpell, whiche had ſhewed them the things that had bin hidden from the Iewes, or at leaſtwiſe had bin ſhewed them but aloofe vnderunder darke ſhadowes. Therevpon he vpbraydeth them, that they intended too ende in the fleſhe, that is too ſay, with theſe lower things. And it is all one as if he had ſayde, God hath beene ſo gracious too you, as to hauehave taught you his will out of hande, and you will needes be hilde ſtill in your Apſie, and in your firſt principles. He hathe giuen you a highe and perfect knowledge, whereby yee hauehave perceyued the ineſtimable louelove which he beareth you in our Lorde Ieſus Chriſt: and will you nowe returne agayne too your Apſie, and forget the things that hauehave bin taught you? VVere not that a peruerting of all order, and a putting away of the grace that he had offered you? But we know that naturally when men intend to learne any thing they begin at the ſmalleſt poynts, and afterwarde in all crafts and all trades, proceede by little and little through experience. For if a man ſhould teache a childe highe ſciences, without teaching him firſt his Apſie, and to write and reade, and afterwarde his grammer to guide him foorthe by degrees: what a thing were it? Agayne, when a childe is well forwarde, and come to mans age, if he ſhould bee ſet backe agayne too his Apſie after he hathe well profited: it would bee a playne mockerie. In like wyſe is it with handicraftes. For it is well knowen, that he which commeth newly into a ſhop, ſhall not bee of skill too vnderſtand as much at the firſt day, as he ſhall bee at the ende of a yeere or twayne: but firſt he muſt bee taught his principles, and afterwarde growe more and more in cunning. But if that he which hath learned his crafte, doo at the foure yeares ende turne backe ageine too that which he ought too hauehave knowen the firſt day: in ſo dooyng he ſhall ſhewe himſelfe to bee a beaſt, and that he hath loſt his tyme. But nowe let vsus apply this leſſon too our ſelues. Truely for as muche as we bee heauie and earthy, wee had neede to hauehave the things chawed vntounto vsus, which wee bee not able too digeſt: yet notwithſtanding God is ſo gracious and charie too vsus, as too teache vsus ſpiritually: that is too ſay, after a higher and excellenter maner than he taught the fathers vnderunder the Lawe. VVe ſee that Abraham had not this priuiledge; and yet neuertheleſſe he is the father of the faythfull, and it behoueth vsus to be faſhioned like vntounto him, as we ſhall ſee a while after. VVee ſee that Dauid was an excellent King and Prophet, and yet notwithſtanding he ſawe not the things whiche wee ſee nowe, but onelyonly in a ſhadowe. As muche is to bee ſayde of all thoſe whome God guided vnderunder the auncient figures. And for that cauſe oure Lorde Ieſus Chriſte ſayth,M…th. 13. b 16. that the eyes are happie whiche ſee the things that wee ſee ſince his ſhewing of him ſelfe to the worlde, and that the eares are happie which heare the doctrine of the Goſpel as it is preached vntounto vsus. Seeing then that God commeth after that ſort vntounto vsus, and becommeth ſo familiar with vsus: if wee ſhrinke backe, and take Ceremonies and figures in ſteade of the good doctrine, as though we might not come at him: is it not a kicking agaynſt him as it were in ſpite of him? And dooth not that rebelleouſneſſe ſhewe vsus to bee vnwilling that God ſhould bee mercyfull and bountifull to wards vsus, as he ſheweth him ſelfe to bee? Nowe then we may eaſily vnderſtande what S. Paule meaneth heere. For he vpbraydeth the Galathians with their going backward like Seacrabbes, in that whereas they had bin trayned in the ſpirituall doctrine of the Goſpell, they turned backe agayne to the ſhadowes of the Lawe. Likewiſe if wee in oure time, after wee hauehave once acquaynted our ſelues with ſuche order as is according too the Goſpell, and be inured with ſuch ſeruice of God as is ruled by his pure worde, would needes afterward be mingling of fancies with it, and ſay, it will be good to doo thus and thus yet: it were a turning backe agayne to the fleſh, that is to ſay, whereas God hath aduaunced vsus on high, wee woulde drawe downe: and that is a manyfeſt fighting agaynſt him. VVherefore let vsus learne to apply this doctrine to our owne profite, and for as muche as God hath giuen vsus his worde purely preached among vsus, if we once know how he wil be honored and ſerued, let vsus not ſwarue from it, neyther too the right hand nor to the left, but let vsus ſo profite in the worde that is preached faythfully vntounto vsus in the name of God, as it may appeare that we deſire to make it auaylable. And ſurely the further forward that wee ſhall hauehave bin in it, the leſſe excuce ſhall wee hauehave if wee turne backe afterwarde, as wee ſee many doo, whiche waxe cold or elſe woulde fayne rowe betweene two ſtreames, and whereas it were to be looked for that they ſhould hauehave gone continually forward, and hauehave come neerer & neerer vntounto God, they be ſtil muſing vponupon a ſorte of ſeely toyes. And now a dayes they that would ſhun perſecution, finde ſuche ſhifts as theſe: They diſguiſe and falſifie Gods worde by mingling and turmoyling mens inuentions with it. So much the more therfore doth it behoue vsus to take heed to this doctrine, where S. Paule telleth vsus, that if God hauehave once ſet vsus forwarde, we muſt no more returne backe to our Apſie lyke little babes. For it is a ſhame for vsus, when we hauehave once profited in the Goſpell, or at leaſtwiſe hauehave had leaſure long inoughe for too profite, and yet notwithſtanding it ſhall ſeeme that wee neuer herd one worde of it,He. 5. d. 12. according as the Apoſtle in the Epiſtle to the Hebrues vpbraydeth the Iewes, ſaying: Yee ought all of you too bee teachers in reſpect of the time that you hauehave bin taughte, and yet notwithſtanding you bee ſtill like yong beginners. Thus ye ſee the firſt poynt that we hauehave to marke vponupon this text. Nowe he addeth conſequently, HaueHave yee ſuffred ſo many things in vayne? If at leastwiſe it be in vayne. Here he wakeneth vp the Galathians, by telling them that God had done them the honor to make them as witneſſes of his Goſpell, and yet notwithſtanding that afterwarde they had ſwarued from it. And this is a thing well worth the marking. For ſometimes God doth vsus ſo great honor as to ſerue his turne by vsus, ſo that his worde is by our meanes maynteined before men. Nowe if therevpon we ſwarue aſide, and holde not out to the end in ſuch conſtancie as appeared to be in vsus, it is a double ſhame, and alſo it is to be taken for the greater crime, bicauſe the occaſion of offence is double: and moreouer it is a vilanous vnthankfulneſſe if wee continue not in the ſeruing of oure God, when he hathe reached vsus hys hande after that maner. And this is ſo muche the more too bee noted, bicauſe wee ſee many men bragge and boaſt them ſelues too hauehave wrought wonders, if oure Lorde Ieſus Chriſt hauehave ſerued his turne by them in any thing. VVhat ſaye they? hauehave not I doone this and that? They wyll alleage their owne abilities: in ſo muche that (if yee beleeue them) God is greatly bounde vntounto them. But put the cace they had doone a hundred fold more than they ſpeake of: yet are they euen therfore ſo muche the more beholden to God. For it came not of their owne good towardneſſe, but of God who gouerned them by his holy ſpirite: and if they ouerſhoote them ſelues afterwarde, their faulte and offence is ſo muche the worſe. And why ſo? Bicauſe they oughte too go forwarde, and they go backwarde. And moreouer they cauſe many mo too ſtumble, than they ſhould hauehave done if they had not bin ſet foorth too the vewe. For when God lifted them vp as it were vponupon the ſtage, it was too hauehave them ſeene a farre off. By meanes whereof they trouble an infinite multitude of people, and therefore their faulte is ſo much the haynouſer. But yet is that vice too common. For nowe a dayes, ſuche as thinke them ſelues too hauehave done any thing for the Goſpell, will needes bee exempted from all lawe and rule: in ſo muche that if a man blame them for dooing amiſſe, what (ſay they?) ought I not to bee borne withall? For I hauehave doone this and that. To bee ſhort, men will diſpence with them ſelues after that maner, and (which is worſe) they aduaunce them ſelues proudly agaynſt God, when he dooth them the honour too imploy them about his ſeruice. But let vsus marke howe S. Paule ſayth heere, HaueHave yee ſuffered ſo muche in vayne? He taketh occaſion too blame the Galathians ſo muche the ſorer, bicauſe they had alreadie ſuffered for the Goſpels ſake, and beene perſecuted, and indured many troubles bothe in their goodes and in their perſons. Howe nowe (ſaythe he?) what is to bee ſayde of all that you hauehave ſuffered? Is it not a recorde that God had called you too the magnifying of hys name? For in good faythe the things that wee ſuffer for the Goſpels ſake, oughte too ſerue vsus for a badge, as if God did ſet vsus in ſome honorable office. The greateſt honor that wee can hauehave, is too bee witneſſes of Gods truthe, ſo that althoughe we be ſubiect to lying, yet notwithſtanding he iuſtifieth his eternal truthe which proceedeth frō him ſelfe, euē by vsus which are wretched creatures, which are but wind, ſmoke ſhadowes, and leſſe than nothing. Seeing then that God appoynteth and ordeineth vsus to be lawful witneſſes for the aduancing & in larging of his Goſpel by vsus: hath he not iuſt cauſe to complayne, if wee ſwarue aſide from it after wee hauehave ſuffered for it? Therefore let all ſuche looke narrowly to them ſelues, as hauehave had any good beginning. And there is not any warning better worthie too bee taken heede vntounto, than this. For ſeyng that the leaſt of the Church hauehave ynough too bind them to Godward for his chozing of them from out of the world, & for his directing of his Goſpell vntounto thē, in ſomuch that he hath left the great ones & ſuch as take highly vponupon thēſelues by reaſon of their great excellencie, & preferred the leſſer ſort & ſuch as are deſpized too the worldward, and ſhall ſurely hauehave the harder accoūt to make, if they ſhrink away afterward: what ſhall become of thoſe whom God vouchſafed to hauehave to be his ſtanderd bearers, and whom he perferred in ſuch wize, as they ought too hauehave bin an exāple and looking glaſſe to others? what excuſe ſhall there be for thē, if they giuegive the ſlip? And ſpecially if they that hauehave ſuffered for the name of Ieſus Chriſt, & for the doctrine of his Goſpell, ſo farre forth as to hauehave bin kepte in pryſon and too hauehave bin tormēted, yea and to hauehave bin brought euen vntounto deaths dore, do afterward ſtart aſide: is it not an aboliſhing of Gods grace ſo far forth as in them lieth? So little then ought any mans ſuffering for the Goſpell, ſerue to excuze him or cauſe him to be borne withall: that ſuch as hauehave ſuffered moſt▪ ought too brydle themſelues ſhorteſt, knowing that the honour which God doth them, holdeth them ſo much the more bound vntounto him, and that it behoueth them to bee the more watchfull and warer, that they giuegive none occaſiō of ſtumbling to any bodie. For when folke ſhall ſay, how commeth this too paſſe? ſuch a one ſhould hauehave bin a Martir of God, he hath indured much for the mayntenance of the truth, and now beholde he is become a renegate: it is a putting of the Goſpell to ſhame & reproch, and what a thing is that? By that meanes the name of God ſhall be greatly miſreported. And therfore let vsus marke well, that if we hauehave for a time ſerued God, and he hath made our labour frutefull, ſo as the Church hath bin profited and edified by it: wee muſte walke in the greater carefulneſſe, and take good heede that wee play not the ſhrewd Cow, that giues a good deale of milke, and when ſhee hath done, ſtrikes downe the payle and ſpilles it. For if we doo a hundred times more harme than wee did good: what can we alledge for our defence? how can wee ſay that wee hauehave ſuffered for the Goſpell? VVherfore if we purpoſe that God ſhoulde allow of our ſeruis, let vsus learne to be conſtant, firme and faſt ſettled, that we neuer ſwarue aſide from our callyng, but continue and go foreward in it more and more. Howbeit for aſmuch as this vpbrayding was very rigorous, S. Paule mitigateth it, ſaying: If at leastwize it be in vayne. VVherin he giueth the Galathians an incling, that he hopeth much better of thē, and that although they were ſtart aſide for a tyme, yet it would not indure long, but that vponupon warning and exhortation they would returne againe into the right way. And in this text wee ſee, that when wee bee rebuked by Gods ſpirit, it is not too make vsus fumiſh, nor to driue vsus too ſuch a deſperateneſſe that wee ſhoulde take the brydle in our teeth and fall too chafing: but rather too drawe vsus to repentance. God then intendeth not to make vsus ſo diſmayed, as too leaue vsus in the briers: but after he hath ſhewed vsus our faultes, he calleth vsus alwayes home againe too him, and calleth vsus to repentance, and ſheweth vsus that he is readie too receyue and take vsus too merciemercy, as oft as wee bee touched with true lowlineſſe to be ſorie for our ſins, and too acknowledge them vnfaynedly and freely. Sith it is ſo, let vsus on our ſide be well aduized, that when we be told of the faultes that wee hauehave done, wee play not the mad Bedlems, nor go about to win any thing by ſtarting aſide or dragging backe: but yeeld our ſelues giltie, and bee ſo meeke and patient minded, as too ſuffer our ſelues too bee blamed after as wee hauehave neede. And when rebukings ſhall ſeeme ſomewhat with the ſharpeſt & pricking to vsus: let vsus alwayes beare in minde, too conſider too what end they tend, and what frute followeth them, and that although God rebuke vsus throughly, yet he is readie too forget all our faultes afterward. Yee ſee then what wee hauehave to remember: as if S. Paule ſhould ſay, that although we to the vttermoſt of our power hauehave aboliſhed the grace of God: yet not withſtanding he on his part is loth they ſhould periſh & would faine make them to proſper. And therevnto he rebuketh vsus, to the intent we ſhould not cōtinue vnamendable. Therfore whenſoeuer we ſhall hauehave bin ſo far ouerſeene as to ſtray from the right way: yet let vsus know that our Lord calleth vsus backe too him, and giueth vsus a meane to returne againe, if our fault be not matched with wilfulneſſe. Now after that S. Paule hath ſpoken ſo, he addeth againe, that God had delt foorth the giftes of his holy ſpirit among the Galathians, yea & that by meanes of the goſpel, in ſomuch that the ſame ought to hauehave bin ynough to hold them to the doctrine which they had receyued, without turning aſide or wandering away frō it. VVhereas he ſpeaketh here of Gods ſpirit, he meeneth not the grace that was treated of this morning, which is common to all the faythfull: but vſeth an other kinde of reaſoning (as we ſhall ſee by the ſequele:) namely that beſides Gods ſhewing of himſelfe generally too all the Galathians, that he had adopted them for his children: he had alſo ordeyned Prophetes among them, and men indewed, ſome with the gifte of Tunges, ſome with the gift of healing, & otherſome with ſuch other like. But all this came to them by meanes of the Goſpell: and therefore their turning backe againe to the Ceremonies of the law, was a burying of all the operacions of Gods ſpirit. I hauehave told you already how we muſt beare in minde, that God cōmunicateth his ſpirit to all [his]: for without that, we could not be Chriſtians, bicauſe there is nothing but euill in our nature. God muſt be fayne to reforme vsus & bring vsus backe to himſelf, ſo as we may become as it were new creatures. Yee ſee then that God doth make vsus generally all parttakers of his holy ſpirit, by meanes wherof we be touched with the feare of him, inlightened with fayth to ſeeke our ſaluatiō in Ieſus Chriſt, and cheered vp to reſort vntounto God, to cal vpō him, & to yeeld our ſelues obediently to his will: & to be ſhort, ſo ye ſee that Gods ſpirit is cō mon to all the faithfull, & to all his children. But yet doth he graunt vsus other ſpeciall graces beſides, as when he giueth vsus men that teach vsus his woord faythfully, or that gouerne the common welth wiſely, or whiche hauehave other giftes: for in ſo doing he giueth vsus certayne tokens that he dwelleth among vsus, and thereby alſo he bindeth vsus ſo much the more vntoo him. Let vsus marke the reaſon that S. Paule ſetteth downe heere. He blameth the vnthankfulneſſe of the Galathians, for that they conſidered not how it came vntounto them by the preachyng of the Goſpell. And he ſayeth it purpoſely, bicauſe men will alwayes make fayre proteſtations ynow, that they meene not to reiect Gods grace, and yet doo ſhew the cleane contrarie in their dooyngs. As howe? They that are loth too ſuffer themſelues too be taught, and would driue away all the miniſters of Gods woord if they could, & they which through enuie & ſpitefulneſſe, could find in their harts to aboliſh the remēbrance of al thoſe whom God hath ſtabliſhed too maynteyne the welfare of his people, they (ſay I) doo ſhew well ynough, that they would hauehave God too holde himſelfe a farre off from them: and that they bee loth to come at him. For he ſetteth before them the meanes to come too him, and they voutchſafe not too take it, but do thruſt it from them. So then, whereas S. Paule findeth fault with the Galathiās, it was not for that they proteſted openly with full mouth that they woulde none of Gods ſpirit, or that they hild skorne of his giftes: but too ſhewe them that they had very ill regarded Gods vttering of the giftes of his ſpirite in their Churche. VVhat ought wee then too gather vppon this Text. That if God giuegive vsus meanes too come vntoo him, wee muſt take them awoorth, euen by faſhioning of our ſelues vntounto them. For if the Goſpell bee preached among vsus, and wee wilfully forget what is told vsus: it is all one as if wee reiected God, and turned our backe vppon him, of purpoſe too ſtray away from him. VVherefore if wee intend that God ſhould continue his grace towardes vsus: let vsus hold vsus too the meanes that he hath ordeyned for vsus: that is to ſay, let vsus ſuffer our ſelues to be taught by ſuch as he ſendeth vntounto vsus, let eueryevery of vsus exercyze himſelf alone alſo in reading the holy ſcripture, let ſuch as hauehave done good in edifying the Church hauehave roome & place among vsus, and let vsus not ſhet the gate againſt the holy Ghoſt. This in effect is the thing that wee hauehave to beare in minde. Furthermore for aſmuch as S. Paules intent here, is to bring backe the faithfull to the Goſpell: let vsus aſſure our ſelues that if we ſwarue neuer ſo litle from it, we be ſtreyght in the high way to deſtruction. And ſo there is none other knitting of God vntounto mē, than by meanes of the Goſpell which muſt go as a chayne that cannot bee broken betwixt thē. And Paule doth purpoſely once againe call it the preaching of faith, to ſhewe vsus how great neede wee hauehave that God ſhould preuent vsus. For vntil ſuch time as he hauehave reached vsus his hand in our Lord Ieſus Chriſte, and drawne vsus out of the gulfe of confuſion wherein wee bee by nature, what are wee? Moreouer wee ſee howe bountifull he ſheweth himſelfe towardes vsus, in that he giueth himſelfe fully to vsus in the perſone of his only Sonne: ſurely it is much more than if he gaue vsus heauen and earth, and all the goodes that are in them. For what are all other things in cōpariſon of our Lord Ieſus Chriſt? VVherfore let vsus marke, that ſeing that God hauing declared vntoo vsus that wee bee vtterly vnfurniſhed of all goodneſſe, addeth that he will not keepe backe any thing from vsus, nor ſhew himſelfe a nigard towards vsus, if wee ſeeke too him for all things that wee want: wee muſt be contented with it, and if wee ſwarue neuer ſo little one way or other, we deſerue well to bee vtterly bereft and diſpoſſeſſed, euen of that which wee hauehave receyued alreadie. And therevppon S. Paule bringeth vsus backe too the example of Abraham, bycauſe he is the father of all the faythfull, and moreouer bycauſe that in his perſon it pleazed god to ſhew how we may become rightuous to be ſaued: for there is none other way to bring vsus to the kingdome of heauen than the ſame that he went. There is but onelyonly one way, and that is ſet foorth too vsus in the example of Abraham. S. Paule therefore ſayeth that Abraham beleeued God, and the ſame was reckened too him for rightuouſneſſe: and therefore that if we will be Abrahams children, wee muſt beleeue. Heere we hauehave too call too rememberance the thing that hath bin declared alreadie heretofore: that is too ſay, what this woorde fayth or be…eefe importeth. It is not a ſingle beleeuing that there is but one God which gouerneth the worlde: but an aſſuring of our ſelues that he taketh vsus for his children, and that wee may fully and freely call vppon him as our father, bycauſe he accepteth vsus for our Lord Ieſus Chriſtes ſake. Then if wee bee ſure of the fauour and fatherly louelove of our God, and take ſuche warrantize of it by his promiſes, that wee hauehave our looke wholly faſtened vppon our Lord Ieſus Chriſte, in whom wee finde meanes too come vntounto God, and too go freely vntoo him: that is the very thing whiche S. Paule ment by that woord Fayth. And ſo, when he ſayeth that too bee Ahrahams children wee muſt bee faythfull: it is all one as if he ſayd, that wee cannot bee faythfull Chriſtians nor members of the Church, but by fayth: that is to ſay, except we be bereft of all opiniō of our owne deſeruings, & moreouer ſo beaten downe and diſmayed in our ſelues, as we may not wote where too become, nor ſeeke any other meanes of ſaluatiō, than in the free goodneſſe which God offereth vsus, when he telleth vsus that wee be fordone & damned in our ſinnes, and yet notwithſtanding, that we muſt not ceaſſe to hauehave full hope and truſt of ſaluation, in Ieſus Chriſt.
Thus yee ſee what it is for a man to bee a Chriſtian: that is too wit, to be vtterly out of hart in himſelf, in cōſideration that he bringeth nothing with him but ſin and curſedneſſe: and yet vponupon the feeling of himſelf to be ſo vtterly voyde of all well deſeruing: to come vntounto God to be clothed with the grace of our Lord Ieſus Chriſt. For it is not ynough for vsus to be out of hart in our ſelues, as we ſee that Cain was, who beyng as it were vponupon the racke confeſſeth his fault: (howbeit, that was but through deſpayre, and ſo conſequently there was nothing in him but murmuring and blaſphemie againſt God: & in like cace is it with all reprobates or caſt awayes) but wee muſt ſo taſte of the louelove of our God, as wee may be able to ſettle our ſelues vponupon it, and be out of all doubt that he will receyue vsus if we come to the Goſpell, at leaſtwize if wee come in ſuche wiſe as our hope bee grounded, not vponupon our owne ſelfweening or imaginacion, but vponupon Gods promis, & for that we cannot bee diſapoynted in wayting vpō him and in holding our ſelues aſſured of his woord. Thus ye ſee in effect what it is too be faithfull: for wee muſt alwayes hauehave an eye to the diſputation that S. Paule vndertaketh. He ſtriueth agaynſt ſuch as pretended too purchace rightuouſneſſe before God by the workes of the Lawe. If there were no more but this ſaying too bee of the fayth, without cōſidering what matter S. Paule treateth of here: that maner of ſpeache were but darke, But when wee ſee how S. Paule declareth expreſly, that all ſuch as go aboute too purchace fauour at Gods hand by their owne deſeruinges, are puffed vp with pryde, and that their preſumptuouſneſſe ſhetteth the gate of Paradiſe agaynſt them, and that God vouchſafeth not to heare them, bycauſe they defraude him of his due honour, and woulde fayne as it were decke themſelues with his fethers, and that they be traytors in robbing him of his rightuouſneſſe: for aſmuch as S. Paule handleth that poynt: there is now no doubt but he taketh all thoſe too bee of the fayth, which diſtruſt themſelues, and are vtterly out of all hope in themſelues, and yet notwithſtāding do returne vntounto Ieſus Chriſt, reſting, leanyng, and truſting wholly vntounto him. Thoſe therefore are the true children of Abraham. But now let vsus ſee how few Chriſtians there are in the worlde. True it is that the woorde Christian runneth roundly in eueryevery mannes mouth: but in the meane while it is fouly defiled, and God muſt needes diſclayme all ſuche as pretend after that faſhion too bee his: like as in the Popedome eueryevery man groundeth himſelf vppon his baptiſme or chriſtendome. And ſurely in baptiſme wee hauehave on Gods behalf an infallible pledge of our ſaluation. But what for that? they take but the viſible ſigne, and ſeparate it from our Lord Ieſus Chriſt. And in very deede the Papiſtes know nought at all of that which is told vsus heere by S. Paule: but (which worſe is) they hauehave their freewill, their merites, and their ſatisfactions: in ſteede of Gods ſeruis, which they thruſt vnderunder foote and falſifie, they hauehave gewgawes yea and abhominations of the Diuels owne forging: and therefore they be ſufficiently conuicted too hauehave no chriſtianitie in them. And for our part, although wee hauehave not the Idolatries and ſuperſtitions that reygne among the Papiſtes: yet are we not ſo grounded in the Goſpell, that eueryevery of vsus can offer himſelfe frankly vntounto God, and fully and freely call vppon him, quietly ſuffering him too guyde vsus: but wee ſhall ſee many that are but wretched beaſtes. True it is that they will well ynough proteſt themſelues too hold nothing at all of the Popes abuſes and ſuperſtitions: but if a man talke too them of the groundes and principles of the goſpell, they wote not what thing it is. Otherſome which weene themſelues too bee great Clerkes, when it commeth too the tryall, doo ſhew that all was but a countenance, and that they did but prate lyke pyes in a Cage. So much the more therefore dooth it behoue vsus too beare well in minde, howe Sainct Paule telleth vsus heere, that wee cannot bee Abrahams children nor members of the Churche, except wee come thither with beleefe of the Goſpell, ſo as eueryevery of vsus renounce his foreconceyued opinions of his owne merites, and aſſure our ſelues that wee bee vtterly damned and drowned in deſpayre, and therevppon reſort too the meere grace of God, and too the merciemercy which he offereth vsus in our Lord Ieſus Chriſte, ſo as wee fall too dipping of our ſelues in the bloud whiche he hath ſhed too clenze vsus withall, aſſuring our ſelues that there all our dettes are releaſed, and Gods wrath and vengeance ſo appeazed, as wee cannot fayle but too finde him fauourable. Howbeeit for the better vnderſtandyng hereof, lette vsus marke alſo after what maner Abraham beleeued God. And it behoueth vsus too hauehave the definition of this woord Fayth: for without that, all this doctrine would bee to no purpoſe. I hauehave told you already that whereas the Papiſtes ſtriue againſt vsus: they know nother why nor wherfore they do it, nor wherat they bend themſelues, but ruſh forth ouerth wart, awry, and at all aduēture. For they neuer wiſt what faith ment, & that do they ſhew well ynough, I meene euen the greateſt doctors of them, for all that they will ſay is that faith is to beleeue in God: and if they beleeue in God, ſo doo the Diuels too. But when as S. Paule ſpeaketh heere of fayth, he meeneth not that wee ſhould hauehave but onelyonly ſome geſſe that there is a God which reigneth in heauē: but that we muſt take him to be our father, aſſuring our ſelues throughly of it by the promiſes which he giueth vsus, and ſo linke our ſelues too our Lord Ieſus Chriſt, as wee doubt not but that all that euer he hath is proper and belonging to vsus, bycauſe we be members of his bodie. But when the Papiſts talke of faith, they ſay it is a confuzed thing, and that it ſerueth not to make vsus good men ſo as we might bee ſaued by it. VVe ſee then that the Papiſts go brutiſhly to worke, as folke vtterly dulled by Satan. And it is a iuſt puniſhment of God vponupon their pryde, bicauſe they cannot finde in their hartes too humble themſelues, by confeſsing thēſelues to owe all vntounto God, and that there is nothing in them woorthie to be accepted at his hand, but that they muſt bee fayne to receyue the meere grace that is offered them. Thus ye ſee after what maner wee muſte take the woord Fayth. But heere is yet one poynt more which ſerueth greatly too that purpoſe: which is, too know after what maner Abraham beleeued God, and that ſhall bee the concluſion. If Abraham had beleeued no more but that there was a God in heauen: that woulde not hauehave ſerued too hauehave iuſtified him, for the Heathenfolke beleeued as much. Againe, if Abraham had beleeued that God was iudge of the world: that would not hauehave ſerued his turne nother. But when as God ſayeth vntoo him,Gen. 15. a. 1. & 17. a. 7. I am thy plentifull reward, and I will bee thy God and the God of thy ſeede after thee, and moreouer all nacions ſhall bee bliſſed in thee: by accepting ſuch promiſes wherein God acquainted himſelfe with him, and witneſſed too him that he tooke him for one of his houſehold and as his owne childe, and became his father: Abraham was iuſtified by accepting that promis. And why? For as ſoone as God offered him his goodneſſe and grace, he beleeued the word and receyued it: and then was he full ſure of his ſaluation. Nowe may we much better iudge what it is to be iuſtified by faith: namely that it is not a confuſed opinion of beleeuing that there is a God, but a holding of him for our father and Sauiour, and that bicauſe he ſheweth himſelfe to be ſo by his worde, and alſo giueth vsus a good pledge and earneſt pennie of it in our Lord Ieſus Chriſt, inſomuch that there he ſheweth himſelf to be ioyned and vnited with vsus, and that although we be wretched creatures and hauehave nothing in vsus but all miſcheefe, yet he fayleth not too take vsus for his owne, and too admit vsus into his fauour: the reaſon whereof is, bycauſe our Lorde Ieſus Chriſt is the meane betwixt him and vsus. Therefore when wee hauehave that promiſe, and reſt wholy vppon it, and doubt not but that God doth and will ſhewe himſelfe gracious to vsus vntounto the ende, and therewithall call vponupon him and reſort onelyonly vntounto him, giuing ouer this worlde, and continuing in the hope of the heauenly life: then bee we ſure that we hauehave fayth, and are iuſtified: and that was the maner of our father Abrahams beleeuing: and without that, let vsus aſſure our ſelues there is no Chriſtianitie at all in vsus. For (as Saint Paule ſayth in the tenth to the Romaimes) vntill wee knowe what the Goſpell is,Ro. 10. c. 14 wee cannot call God our father. VVee cannot call vponupon God (ſayth he) except wee knewe him,Ro. 10. c. 17 and beleeued in him. And howe is it poſsible for vsus to knowe him, till hee bee reuealed vntounto vsus? Therefore fayth muſte needes go before. And whereof commeth fayth? Of hearing, ſayth Saint Paule. Then muſt wee bee trayned in the Go…pell, or elſe we can hauehave no fayth. And hereby we ſee yet better, that all that euer is termed fayth in Poperie, is but ſtarke dotage. And why ſo? For there Gods worde is hidden, and the greateſt brutiſhneſſe that can bee, is taken for greateſt deuotion. VVhen men babble they wote not what, when they gad on pilgrimage and neuer come at God, when they buſie their heades about fonde Ceremonies and heare not ſo much as one woorde of good doctrine: ô, that is great deuotion and holineſſe. But wee ſee howe there is no Chriſtianitie without fayth, nor fayth without teaching of the Goſpell: and ſo conſequently we cannot bee Chriſtians, till God hauehave giuen vsus the grace to taſte of his goodneſſe and merciemercy, as it is dayly ſet afore vsus in the Goſpell: aſſuring our ſelues that he accepteth vsus in the number of his children, ſo as we may be bolde too call vppon him, and continue therein too the ende, at leaſtwiſe in wayting for the full performance of the things which hee reuealeth vntoo vsus nowe by hys mouth, that is to ſay by hys woorde.
But nowe let vsus fall downe before the maieſtie of our good God with acknowledgement of our ſinnes, praying him to make vsus feele them more and more, and that the ſame feeling of them may drawe vsus vntounto him with true repentance, ſo as wee may not onelyonly aske him forgiueneſſe of them, but alſo ſo reforme and chaunge our ſelues, as we may truely beare the marke of his children, when wee ſhall appeare before his iudgement ſeat, and as oure Lorde Ieſus Chriſt alſo may repayre the Image of his father in vsus, in ſuch wiſe as hee may acknowledge vsus for his members. And in the meane while, let vsus beſeech him to beare with our infirmities, till he hauehave vtterly clenzed vsus of them. That it may pleaſe him too graunt this grace not onelyonly to vsus, but alſo to all people. &c.