Sermons on Galatians, Sermon 17
The .17. Sermon, which is the third vponupon the third Chapter.
7 Knovve yee therefore that they vvhichwhich are of faith are the children of Abraham.
8 And the Scripture foreſeeing that God vvould iuſtifie the Gentiles by faith, ſhevved glad tidings aforehande vntoo Abraham, ſaying. In thee ſhall all nations be bleſſed.
9 Thoſe then vvhiche are of faith, are bleſſed vvith faithfull Abraham.
IF we were ſuch as we would be taken to bee, that is to wit, if we were Chriſtians: we ſhould be well acquainted with this maner of ſpeech of being iuſtified by faith. But there are verie few to be found euen among thoſe that boaſt themſelues too hauehave profited in the Goſpell, which knowe what is ment by the rightuouſneſſe whereof the Scripture ſpeaketh ſo much. Howſoeuer the cace ſtande, either we muſt hauehave skill of that article, or elſe we can neuer hauehave any aſſurance of our ſaluation, nor reſort vntoo God at our neede to call freely vppon him. And that is the cauſe why S. Paule ſtandeth ſo much vppon that matter. The laſt Sunday wee ſawe howe Abraham was counted righteous bycauſe hee had beleeued God: and I tolde you that thereby is ſhewed vsus, that no man can bring any woorthineſſe of his owne, wherewith to winne Gods fauour, but that we muſt bee fayne to receyue it [of his free gift.] For the woorde beleeuing, hath a reſpect too the promiſe, inſomuche that Gods free offering of himſelfe vntoo Abraham, was the cauſe that Abraham was counted righteous, bycauſe hee accepted the fauour that was offered him of free gyft, beeing well aſſured that of hymſelfe hee had nothing but all iniquitie and curſedneſſe. And therevppon Saint Paule concludeth, that ſuch as are of fayth are the children of Abraham. It is certayne that Abraham is the father of all the faythfull, and of all Gods children: and therefore it followeth, that eyther wee muſte bee faſhioned after hys example, or elſe the gate of life and ſaluation is ſhette agaynſt vsus, and wee bee quite and cleane baniſhed oute of Gods kingdome. Heere Saint Paule ſheweth vsus the waye: For wee come not of Abraham as concerning the fleſhe, neither belong wee aught at all vntoo him: and yet notwithſtanding it behoueth vsus too bee of his race: the onelyonly way whereof, is to be partners of the promiſe that was giuen vntounto him, and to receyue it as he did, (heere ye ſee what it is too bee of fayth) ſo that when wee once knowe and fynde by proofe that we cannot deſerue any fauour at Gods hande, nor bee allowed for our owne workes & merits, we repoze our whole truſt in his goodneſſe, & apply this promiſe to our ſelues, which is that he adopteth vsus for his children. Thus ye ſee Saint Paules Text made plaine ynough. Howbeit he addeth, that that [promiſe] ſerued not for the Iewes alone, but rather that all men in generall are comprehended in it. For without that addition, the doctrine that wee hauehave treated of would ſerue vsus to no purpoſe. God choze Abrahā and his ofſpring: So then, are wee ſhet out from the hope of ſaluation: for his choozing importeth a forſaking of all thoſe whom he choozeth not: but he hath choſen the linage of Abraham, and ſo by that meanes it ſeemeth that all of vsus are forſaken. But the promiſe which Saint Paule rehearſeth conſiſteth of two partes. The one is, that God woulde be the protector of Abrahams lynage, and ſhole it out from the reſt of the worlde.Gen. 12. a. 3 The other is, that all nations ſhoulde bee bleſſed in Abraham and in his ſeede. Nowe if God had placed his Church in the onelyonly houſeholde of Abraham, then ſhoulde wee at this day bee miſerable. But for aſmuch as in the ſeconde part we alſo are ioyned in it, and God inlargeth his goodneſſe and merciemercy further, which hee had appoynted too one certaine linage: by that meanes we become parttakers of ſaluation: And that is the thing which Saint Paule treateth of heere, [when he telleth vsus] that the Scripture foreſeeing that God not onelyonly iuſtifieth the Iewes, but alſo vſeth the lyke merciemercy towardes the Gentiles, whiche were as good as cut off from the houſe, ſayth, All Nations ſhall bee bleſſed in thee. Then is there no ſpeaking here of ſome handfull of men, or of ſome certaine people: but without any exception, God openeth the gate to all ſuch as had earſt bin quite and cleane paſt hope. And therevpon alſo Saint Paule concludeth, that they which are of fayth ſhall be bleſſed with faythfull Abraham As if hee ſhoulde ſay, when God iuſtified Abraham, he had not reſpect neither to Circumciſion, nor to any thing that he had wherewith too winne fauour after the opinion of men: but receyued him in another kew, that is to wit, as a beleeuing man. God therefore contented himſelfe with Abrahams fayth onelyonly. And in that reſpect alſo it was his will too make him the father of the whole Church. Seeing then that God made none account of any thing elſe in Abraham but of his fayth:Ge. 17. a. 4 let vsus conclude that God doth nowe ſtill receyue vsus to him in likewiſe, if we hauehave the like fayth that Abraham had, though not in like meaſure, and that God taketh it in good worth, though we do but follow him aloofe. Then belongeth not this bleſsing to Abrahams fleſhly ofſpring onelyonly, but alſo too thoſe that were ſtraungers too him, ſo there bee the like ſubſtaunce and faſhion of fayth in them. Howebeeit too the ende wee take profite by this doctrine, let vsus remember what I hauehave touched alreadie, that is to wit, what it is too be of faith: namely that it is a repoſing of our ſelues wholy in Gods mere merciemercy. But Saint Paule ſetteth down a compariſon of things contrarie, and which can no more agree than fire and water: that is to wit, of beeing of the lawe, and of beeing of fatyh. Yet followeth it not that the lawe commeth not of God: inſomuch that if we reiect it, at whom doth ſuch contempt poynt? Is not Gods authoritie impeached thereby? But in theſe wordes of Lawe and Fayth, S. Paule reſpecteth not ſimplie the doctrine of eyther of them, but the hope of ſaluation that men may conceyue of them. For the rightuouſneſſe of fayth hath his recorde of the lawe and the Prophetes, as Saint Paule ſayth in the third to the Romanes.Rom. 3. c. 21▪ They be not contrarie things: but the diuerſitie of them is in this, that ſuch as miſknowe themſelues, and are blinded with hypocriſie, thinke too purchaze fauour in Gods ſight by keeping the Lawe, whiche thing is impoſsible. Thoſe therefore are of the lawe, whiche holde of the Lawe, as though they were able too earne the heritage of the heauenly life at Gods hande. On the contrarie part, they that are needie, yea or rather vtterly emptie of themſelues, acknowledging that they hauehave not ſo muche as one droppe of grace in them: they are of fayth. For why, they forſake themſelues, and ſeeke theyr rightuouſneſſe elſewhere. They come and offer them ſelues lyke poore beggers vntounto God, to the ende he ſhoulde fill them, whereas they were vtterly emptie before. Therfore marke it for a ſcholepoynt, that by the force of fayth we muſt be quite ridde of all ſelfe-truſt, and of all ouerweening of our owne merites, and hauehave oure whole refuge to Gods mere goodneſſe. But truly we cannot come right forth vntounto God, without ſome meane: our Lorde Ieſus Chriſt muſt be faine too make vsus way thither: and all this is comprehended vnderunder the worde fayth. For fayth is not an imagination of mens owne forging: it is an aſſuredneſſe which wee conceyue of Gods goodneſſe, when he commeth to vsus and vttereth familiarly the louelove that he beareth vsus. Then muſt the promiſe go before, or elſe there ſhall be no following of fayth. To be ſhort, whoſoeuer hath not bin trayned in the Goſpell, can hauehave no fayth at all. For God muſt firſt hauehave told vsus that he loueth vsus, or elſe we cannot reſt vpō his goodneſſe, nor call vponupon him as our father. Now let vsus ſee what this promiſe is. God not only ſaith that he wil hauehave pitie vpō vsus, but alſo telleth vsus that although we be wretched ſinners, yet he will not ceaſſe to accept vsus, bycauſe he buryeth all our ſinnes, namely by the meanes of our Lorde Ieſus Chriſt: for that ſacrifize muſt needes come forth eueryevery where, where any mention is made of the forgiuing of ſinnes. Neuer can there be any pardon gotten at Gods hand, except there be bloudſheding with it for a ſatiſfaction. So then the foundation of this promiſe where God ſayth that he wil be merciful to vsus, is Chriſtes ſheading of his bloud to waſh away our ſpots, and his offering vp of himſelfe for a full amends, to pacifie the wrath of God his father. Thus ye ſee how that if we be of fayth, we hauehave our eies faſtened vponupon Ieſus Chriſt, and our reſt and quietneſſe is altogither in his death and paſsion, which is the onelyonly meane too reconcile vsus vntounto God. Alſo let vsus marke, that to bee bleſſed, and to be iustified, are al one thing, accordingly as S. Paule declareth heere. Hardly ſhal a man finde one among thirtie of ſuch as are called Chriſtians, that can skill to define this worde iuſtifie. And ſurely it is a foule ſhame that we ſhoulde hauehave our eares dayly beaten with the Goſpell, and yet notwithſtanding bee ignorant of the cheefe article of our fayth. Then to be iuſtified, is not too hauehave any rightuouſneſſe in a mans ſelfe, but to be admitted for rightuous at Gods hande though we be not ſo. And here ye ſee why I ſayd that we hauehave a good opening of this doctrine, in that Saint Paule ſetteth downe the worde Bleſſe, in ſtead of the worde Iustifie, which he had vſed afore, according to the fourth of the Romanes,Rom. 4. a. 5. where hee ſayeth that the rightuouſneſſe of fayth, is that our ſinnes are forgiuen vsus. Forſomuch then as God is fauourable and louing to vsus, and receyueth vsus as his children: therefore it is ſayde that wee bee iuſtified before him. And why iuſtified? Bycauſe he cannot louelove ſinners, till hee hauehave forgiuen their ſinnes, and put them quite away. VVe knowe that foraſmuch as God is rightuous, hee cannot agree with ſinne, but muſte needes alwayes hate it. Then ſith the cace ſtandeth ſo: if we intend to hauehave his fauour, we muſt needes be firſt clenzed of our offences. For ſo long as they come to reckening, God muſt needes hate vsus, and curſe vsus. But contrariwize when he wipeth away all our ſinnes, then receyueth he vsus to merciemercy. And by that meanes do we begin to be bleſſed of him. Are wee then bleſſed, that is to ſay, be loued of God? Verely we are therewithall iuſtified alſo: that is to ſay, wheras there was nothing but ſin in vsus, God maketh vsus parteners of the rightuouſneſſe of our Lorde Ieſus Chriſt, and all the obedience that hee yeelded is conueyed ouer vntounto vsus. As for example: If I owe a ſumme of money, and another pay it for me, although I lay out nothing out of mine owne purſe, yet am I quitte. I had not wherewith to pay, but I found one that diſcharged me. Euen ſo is it with vsus: who beeing deſtitute of rightuouſneſſe, hauehave Ieſus Chriſt for our ſuretie, and he hath ſatiſfied God his father for vsus. By meanes whereof our ſinnes are quite wyped out, ſo as they come not any more to account or remembrance before God, and therefore wee be iuſtified or bleſſed, that is to ſay, where as God muſt heeretofore hauehave hilde vsus as accurſed and damnable, now he holdeth vsus for his children. And herein alſo we ſee the fondneſſe of the Papiſtes, who cannot finde in their heartes to be perſwaded that we be iuſtified by fayth, bycauſe that (too their ſeeming) fayth is not ſo excellent a vertue as ſome other are. For a man ſhall not bee perceyued to doo much in holding himſelfe too Gods promiſes, and in reſting vponupon them. Men will ſay, verie well ſuch a one is a wretched ſinner, and knoweth that hee had neede in deed to bee ſuccoured by Gods goodneſſe, and that is the cauſe why he reſteth therevpon. But the man whoſe cōuerſation beares a goodly ſhow, & is magnified eueryevery where, ſhall be counted the rightuouſer. As for example, if a man be liberall and deale freely of his goods, and alſo ſhewe himſelfe well diſpozed in all other partes of his life, ſuch a one ſhall be counted more excellent than a beleeuer.1. Co. 13. d. 13 Beſides this, they doo alſo alledge S. Paules ſaying in another place, howe that Charitie is aboue Fayth and Hope. Yea truly: but the queſtion is not here, whether of them is the greater, higher, or nobler vertue. duplicate page duplicate page duplicate page duplicate page
VVhen we ſay we be iuſtified by fayth, it is not ment that there is any worthineſſe or deſert in our fayth, as who ſhoulde ſay, that God were bounde vntounto vsus, and therefore receyued vsus for it: but that bicauſe God hath ſhewed himſelfe mercifull towardes vsus, and promiſed to bee our Sauiour, wee beeing firſt bereft of all truſt in our vertues, doo come vntounto him by fayth, knowing well that if hee conſider vsus in our ſelues, he muſt needes curſe and abhorre vsus. Seing then that fayth bringeth not any thing on mans behalfe, but receyueth all things of Gods mere and free goodneſſe: there is no queſtioning what woorthineſſe is in vsus. And ſo wee ſee that fayth not onelyonly helpeth vsus too the attainment of our ſaluation, but alſo bringeth vsus all perfection. Nowe after that Saint Paule hath ſayde, that all the heathen are bleſſed in Abraham: he addeth that it is togither with the faythfull Abraham. As if he ſhould ſay, there is none other meanes to make vsus finde fauour in Gods ſight, than onelyonly fayth. There is no ſeeking of helpe elſe where in that behalfe. For that is yet too groſſe an error wherewith the Papiſts are intangled. For although they wote not what fayth meaneth, nor what it is to be iuſtified: yet are they inforced to ſay that fayth helpeth to ſaluatiō: Howbeit they adde, that it is but partly, and that charitie, and al other vertues worke together with it, and that if men purpoſe to be allowed of God, they muſte deſerue well at his hand, ſo that all is nought worth, without obedience and holineſſe of lyfe. It is true that fayth cannot be ſeparated from the feare of God: but the matter heere is nothing elſe but too knowe by what meanes God acknowledgeth vsus for his children. But if hee hauehave reſpect too oure woorkes, wo bee to vsus. Therefore he muſt bee fayne to turne away his countenance from the conſidering of our perſons, and to receiue vsus alonely in our Lorde Ieſus Chriſt, or elſe (in his looking vponupon vsus) to marke nothing but our miſeries, that he may be moued and prouoked to merciemercy. Ye ſee then that God hath a double reſpect in iuſtifying vsus. The one is that he beholdeth our miſeries: for in aſmuch as he ſeeth vsus ſo plunged in all confuſiō, he is moued to pitie. Again, to the intent he may no more be an enimie and take part agaynſt vsus which are ſinners, he muſt be faine to looke vponupon our Lorde Ieſus Chriſt, and vponupon his rightuouſneſſe, that the ſame may doo away all our offences. Now S. Paule ſayth heere, that we can not be bleſſed but with faythfull Abraham. As if he ſhoulde ſaye that Abraham though he were neuer ſo holy a man, brought nothing of his owne with him when he obteyned righteouſneſſe before God. Fayth (as I hauehave ſaide alreadie) doth vtterly bereeue a man of all the worthineſſe which he ſuppoſeth himſelf to hauehave. Seeing that Abraham had none other helpe than fayth: it followeth that he renounced al his own works, as which in very deede were nothing worth. Then ſith it is ſo, let vsus learne to leaue ſuch mingling, which bringeth nothing but corruption before God: and let vsus be contented that we be allowed at Gods hand if he finde vsus faythfull. If a man poze vsus, and ſay, had Abrahams vertues no fauour in Gods ſight? It is eaſie too anſwere, that Abraham of his owne nature had nothing but all maner of iniquitie. He had bin a caſtaway, if God had not plucked him out of the dungeon wherein he was ſunken, according as he him ſelfe ſheweth in the laſt chapter of Ioſua.Ioſu. 22. a. 2 Conſider (ſayth he to the Iewes) from whence I tooke your father Abraham. Did not his fathers ſerue Idols? Then dyd I plucke him out of the bottome of hell. So, Abraham had not aughte whereof to boaſt. For he coulde not hauehave done any good, if God had not preuented him with his grace. But nowe after that God had giuen Abraham ſo great and excellent vertues, that he is become as a patterne of all holyneſſe: yet were not thoſe vertues able too iuſtifie him, for there was alwayes ſome faulte too be founde in him, eyther more or leſſe. Let a man inforce him ſelfe as muche as in poſsible too obey God: and yet ſhall he always go limping. Now there can not be ſo little a fault nor ſo ſmall a blemiſh in our works, but the ſame is inoughe to make them foule and lothſome before God. Thus all Abrahams vertues, if they had bin examined ſtrayghtly, coulde not hauehave brought him ought but damnation. As muche is too bee ſayde of Dauid, and of all others. Beſides this, when wee fall too ſcanning whether God louelove vsus, and acknowledge vsus for his children: it muſt not bee thought he dooth it for two or three good deedes, but for ſuch a perfect obedience as we faile not in any one iote. But ſurely although Abraham had ſome perfection in parte of his life, yet could he not be iuſtified by it. For he was continually a man, that is to ſay, a ſinner: and God hild him ſo at the ſtaues end, too the intent too humble him, as he doth all the reſt of the faithfull. Then could not Abraham bring aught of him ſelfe, for looke what goodneſſe ſo euer he had, he hild it of God and of hys free goodneſſe. And moreouer, the ſame was yet ſtill vnſufficient too ſaue him: for by nature he was vtterly loſt and damned, as all the reſt of Adams lyne is. Therefore it ſtoode hym in hand, that God ſhoulde receyue him through pardoning of his ſinnes, and looke vponupon him ſingly in his faythe. But let vsus marke alſo, that Gods iuſtifying of vsus is by fayth, that is to ſay, by his owne meere and alonely goodneſſe, and that thervpon it behoueth vsus to reſt in his promiſe, by the vertue wherof he alloweth and accepteth vsus, yea and our works alſo: not in reſpect that they come of our ſelues, but for that we do thē by the grace of his holy ſpirite: and therfore dooth he accept them and allowe them as righteous, yea euen ſo farre foorth as to rewarde them as the whole ſcripture doth plentifully witneſſe. And yet dooth all this alſo proceede of fayth. For when wee bee iuſtified, that is too ſay, accepted for righteous before God: then alſo are our works iuſtified, that is to ſay, God accepteth them for rightfull, although there be not any worthineſſe in them, nor any cauſe at al why he ſhould receiue them. Then like as wee our ſelues are iuſtified by Gods onelyonly free goodneſſe, when wee receyue his promiſes by fayth: euen ſo bee our workes iuſtified by the ſelfe ſame meane. After that maner was Abraham iuſtified in his perſon: and then likewiſe were his workes alſo iuſtified before God. But howſoeuer the world go, if yee conſider the originall cauſe and welſpring of all: yee muſte needes conclude that nothing elſe was made account of but onelyonly fayth. For had God liſted to ſift Abrahams life, he had bin cōdemned as all other mortall men are. But his intent was to take him for his owne, and nothing perſwaded or moued him thervnto but his own mere mercy. Alſo, Abraham had his eyes ſhut agaynſt all vayne truſtes wherewith men deceyue them ſelues: he knewe there was nothing able to bring him to lyfe, ſaue the onelyonly mercy of God: To bee ſhort, like as Abraham had no regarde but of Gods meere merciemercy: ſo God had no regarde but onelyonly of Abrahams fayth: and by that meanes was he iuſtified. So then let vsus leaue all things that men imagine to bring them ſelues in fauour with God by mingling this and that with fayth: for they are all but falſhods and illuſions of Satan: and let fayth hauehave ſuch foundation as this: that is too wit, that with al humilitie we acknowledge our ſelues to bee then righteous, when God forgiueth vsus our ſinnes, and that by the ſame meanes our works alſo are reckned for good and righteous, bicauſe God liſteth not to ſifte them narrowly, but taketh them in good worth of his fatherly goodneſſe. Thus yee ſee what wee hauehave too gather vponupon that text. Now, that the bleſſedneſſe of Abraham belongeth vntounto vsus, and is ment vntounto vsus, it appeareth by that which I hauehave touched alreadie, and by that S. Paule auoucheth, that all nati… ons ſhould be bleſſed in Abraham. And nowe remayneth too ſee the reaſon that S. Paule addeth on the contrarie part. For men by their good wils can neuer finde in their harts too giuegive ouer the opinion which they hauehave of their owne righteouſneſſe, excepte they bee compelled and inforced too it. For althoughe wee bee ſaped in ſo many vices as is oughly to beholde: yet the worſt and deepeſt rooted vice in our nature is pride or preſumptuouſneſſe, whiche is a ſelfewilled weening that there is ſomewhat in vsus: in ſo muche that although God tell vsus that we be right nought, and that there is nothing in vsus but leaudneſſe, filthineſſe, and vnclenneſſe, and that all the vertue which we dreame vponupon is but vanitie & leaſing: yet can he not compaſſe to humble vsus, til we our ſelues perceiue our owne neede, and hauehave it proued to our faces. And therfore it behoueth vsus to marke well the reaſon which S. Paule addeth heere to drawe vsus to the pure fayth, and to turne vsus away from all the vayne truſtes which we can hauehave in our owne deſeruings. All they (ſayth he) that are of the law are accurſed. For it is written, Curſed be he that continueth not in all the things that are written and conteyned in this booke, too doo them. VVhen as S. Paule ſayth that all they which are of the lawe are curſed: he meaneth that ſo long as men reſt and muſe vponupon their owne works, and thinke to obteyne grace by that meane before God: they be curſed. For (as I hauehave declared heeretofore) like as he that forſaketh him ſelfe, and renounceth al that he hath of his owne, and groundeth him ſelfe vponupon the only mercy of God, is of fayth: ſo contrariwyſe, hee that thinketh too bring any ſeruice wherewith too binde God vntounto him, or imagineth to recompence him with his merites, is of the Lawe. But ſainct Paule ſaythe that ſuche are curſed. And why? He alleageth the ſaying of Moyſes: Curſed bee hee that perfourmeth not all that is written heere. It had beene ſayde afore,Deu. 27. d. 26. Curſed bee he that ſerueth ſtraunge Gods: Curſed bee he that blaſphemeth God:De. 27. c. 15 Curſed be he that breaketh the Sabboth day: Curſed bee he that is ſtubborne agaynſt his father and mother: Curſed bee he that defileth another mans wyfe. After the rehearſing of all theſe Curſes, and after the ſolemne vttering of them, it behoued the people too anſwere Amen, Amen, as if there had paſſed ſome couenaunt, and that God on hys ſide had made demaunde, ſaying: I wyll hauehave you too ſerue mee after thys maner, yea euen without fayling in any poynte, and in ſuche wiſe as yee keepe touche wyth mee through ſtitche in all things that I commaunde you: and the people on theyr ſide ſhoulde anſwere, Amen, yea Lord we be contented to be all damned if we ſerue thee not: and then afterward God ſhould come and conclude, Curſed bee he that performeth not all that euer is conteyned in this booke, that is too ſay, which miſſeth in any one poynt, and the people ſhould anſwere agayne, ſobeit. Nowe ſeeing that the lawe curſeth all ſuche as performe it not to the full: let vsus ſee if there bee any one that dooth it. It is certayne that al men frō the greateſt too the leaſt are gyltie. For why? let vsus conſider the ſumme of the Lawe, which is that wee ſhould louelove God wyth all our hart, with all our minde, with all our power, and with al our ſtrength, and our neighbour as our ſelf and then let eueryevery of vsus try his own life, & he ſhal neede none other iudge than him ſelf to cō demne him. For although we loued God with an vncorrupted and ſounde hart vnfaynedly: yet can it not bee, but that wee muſt bee drawen diuerſly with many vanities. Yea put the cace that a man were as perfect as an Angell: yet coulde he not louelove God as he ought to doo, for it would behoue all our wits to be imployed in the louelove of him. But now let vsus marke if wee caſt not many vayne lookes when wee open our eyes; or if that when wee open oure eares, wee bee not giuen too their much fonde talke that tendeth not to the honor of God, or which is not vtterly voyde of ſinne if at leaſtwyſe it bee not wicked. But howe ſoeuer the cace ſtande, wee ſhoulde ſo dedicate our wittes wholly vntounto God, as that wee ſhould not thinke vponupon any thing wherein he ſhould not bee glorified. And where ſhall one be founde that dooth ſo? [No where] but (whiche worſe is) beſides that wee hauehave our wittes farre haled and drawen away from the louelove of God: wee ſee that they tickle vsus dayly vntounto naughtineſſe, and that wee doo not ſo ſoone ſtirre a hande but it is to put it too many things of no value. As muche is to bee ſayd of our feete, of our eyes, and of our eares. Agayne, what a dungeon is there in mans hart? what a number of croaked luſts are there, ſo ſnarled one within another, as there is nothing to bee founde among them but confuſion? In ſo muche that it is vponupon very good cauſe that Ieremie crieth out:Ier. 17. b. 9 O what a maze is the heart of man, wherein there is neyther ende nor meaſure to bee ſeene, ſo that although a man ſhould ſounde and gage him ſelfe neuer ſo deepe, yet it is not poſsible that he ſhoulde attayne too the knowledge of the hundreth part of his naughtineſſe. There is none but onelyonly God that can bee iudge of it. So then, let vsus marke well, that although God hauehave begotten vsus agayn by his holy ſpirite, and that we ſtrayne our ſelues to the vttermoſt to ſerue & honor him: yet muſt we needes come farre ſhort of the ende, and bee ſtill but on our way thitherwarde, yea and go alwayes halting. And moreouer beſide oure ſlowneſſe, wee meete with many falles, and many ſhrewde ruſhes, we limpe on the one foote, and ſtumble on the other, and diuers times we tumble ouer and ouer. Lo what our lyfe is. Therefore by the Lawe we ſee we be all of vsus accurſed, yea euen when there is no many feſt ſinne in vsus. For (as I hauehave declared alreadie) if there were no more but this, that no man diſchargeth him ſelfe of the full performance of the Lawe: it were too be concluded therevpon, that all of vsus are condemned by the Lawe, and therfore that it ſtandeth vsus in hand to ſeeke our rightuouſneſſe elſe where, that is to wit, in the mere merciemercy of God. Now then wee ſee howe S. Paule ſheweth vsus, that all ſuch as hauehave any vaine truſt in their owne merites, are ranke traytors too God, and make warre agaynſt hym. For he dooth as it were dragge them foorth by the heare of their heads, and ſhewe them the diſtreſſe wherin they be, and what a ſtubborneſſe is it if they will not come vntounto him? Muſt not the diuell needes hauehave dulled them? VVee ſee then that S. Paules meaning heere, was too driue men too ſeeke their rightuouſneſſe and ſaluation in the only grace of our Lord Ieſus Chriſt: for without that, the other ſhould neuer befall vsus, bicauſe wee alwayes ſurmize ſome valew to be in our ſelues, and that ſelfeſtimation or ouerweening doth ſo blind vsus, that we can not glorifie God in his rightuouſneſſe by keeping our owne mouthes ſhet till wee bee conuicted, as wee ſee in this text. Furthermore let vsus marke, that S. Paule hath taken heere a principle which the Papiſtes cannot finde in their hartes too agree vntounto▪ For among other things, they ſay, curſed and banned bee he which ſhall ſay that God hath commaunded vsus more than wee are able to doo. They excommunicate and accurſe all ſuch as are of opinion, that the rightuouſneſſe of the Lawe ouerreacheth all the abilitie of man. For it ſeemeth to them, that God ought not too commaund vsus any impoſsibilitie, & that eyther wee muſt hauehave wherewith too performe the Lawe, or elſe the Lawe ſhould bee too no purpoſe. So doo they thinke, and ſo doo they ſay: but the holy Ghoſt ſaythe the flat contrarie: for God is not bound to faſhion himſelfe to our abilitie. It becommeth vsus to regard what we our ſelues ought to do. VVho is he that dare ſtep vp, and ſay that he ought not to louelove God with al his hart? For ſeeing that wee bee his, is it not reaſon that wee ſhould bee wholly dedicated vntoo him? Yee ſee then that we bee indetted vntounto him of the perfect louelove which he requireth. Ageine, if wee talke of our owne ſtrength, it is not too bee ſayd that wee bee able to diſcharge our ſelues of our dutie, as in reſpect of the louelove which we owe vntounto our God. As for example, If a man hauehave waſted all his goods in ryot, and hauehave not aught lefte wherwith too pay his creditors, ſhal that diſcharge him of his dettes? If any man ſay, it is not through our owne default: Yes ſurely is it. For in as much as wee bee corrupted in Adam, originall ſinne holdeth vsus ſufficiently conuicted and giltie before God, ſo as it is no excuſe too ſay, I am weake or rather vtterly vntoward, and I can not ſo muche as thinke one good thought,2. Co. 3. a. 5 accordyng as Sainct Paule declareth. It is true that wee can not thinke ſo muche as one good thought, and that our harts are full of ſturdineſſe and malice, ſo that al our affections are enemies vntoo God. So ſpeaketh the Scripture: but howſoeuer the worlde go, wee ceaſſe not too bee ſtill bound too our duetie. VVherefore let vsus marke, that the Law is commaunded vsus, though it be impoſsible for vsus to fulfill and performe it.Rom. 8. a. 3. And if it were not ſo, S. Paule would not hauehave ſayd in the eyght too the Romans, that God performed that thing by the meanes of our Lord Ieſus Chriſt, which was impoſsible too the Lawe. In ſaying ſo he ſheweth well that wee bee not able to performe all that God commaundeth vsus. For if wee could bring that to paſſe, ſurely wee ſhould be iuſtified by it. For it is ſayde that all ſuche as fulfill the Lawe ſhall lyue therein.Leu. 18. a. 5. If any man coulde bee founde that had perfourmed it, he ſhould liue. But S. Paule taketh the ſame reaſon afterwarde too ſhewe, that it is a follie to thinke to get righteouſneſſe by keeping of the Lawe: for no man can bring it to paſſe as is required. Now then as touching this text, let vsus vnderſtande that S. Paule preſuppoſeth that no man is able too perfourme the Lawe, thoughe he ſtrayne himſelfe neuer ſo much: inſomuch that although he be gouerned by the holy Ghoſt, yet ſhall he neuer be able to bring it too paſſe during this …ightfull life, bicauſe God giueth vsus his grace by meaſure. It is true that he could giuegive vsus ſuch perfection as nothing ſhould be amiſſe in all our life, but that wee ſhould hauehave a full and more than angelicall conformitie too all his commaundementes. Howbeit, although he holde vsus in awe, although he chaunge vsus and faſhion vsus newe agayne, althoughe he reyne vsus backe to the obedience of his will: yet is there no full perfection in vsus. And why? For he intendeth to holde vsus ſtill vnderunder the bridle of humilitie, he wil hauehave vsus to know our owne weakneſſe, and to grone for it before him: and he will hauehave vsus to paſſe iudgement, and to know that wee be alwayes in…etted vntounto him. Foraſmuche then as God doth not in this preſent life giuegive vsus ſuch perfection as were requiſit to the ful performance of his whole law: therfore we can neuer do throughly the things that he cōmādeth vsus. And foraſmuch as we be not able to performe thē therfore this iudgement is hūdred down vponupon our heads, that he is curſed which fulfilleth not al the things. It behoueth vsus to marke well that ſaying: for it is not ſayd, Curſed bee he that reiecteth the Lawe, or which keepeth no poynt at all of it: but, Curſed be he that diſchargeth not himſelfe of it poynt by poynt, and through ſtitche, as I ſayd afore. And for that cauſe alſo S. Iames (too the ende too beate downe mens pride) ſayth that he which fayleth in any one poynt,Iam. 2. b. 10 is giltie of the whole. VVee will think this to be very rough dealing at the firſt ſight. VVhat, ſay we? will God forget al the good that a man hath done, for the committing of ſome one onelyonly fault? That would be counted crueltie among men. Yea, but S. Iames addeth a reaſon, ſaying: He that forbad to murther, forbad alſo to cōmit whordome: and he that forbad to ſteale, forbad al the reſidue too. Then if I thinke my ſelfe to hauehave ſatiſfied God in forbearing thefte, and in the meane while am a whoremaſter: hauehave I not offended the maieſtie of God? And therfore wee muſt leaue all theſe peecings: for if wee bring God ſome one peece, & let all the reſt alone, what a dealing wil that be▪ VVe ſee that one man is giuen to one vice, & another to another, and ſo eueryevery man would bee priuiledged and diſpenſt with vnderunder colour that he had done this or that, notwithſtāding that he miſſed in ſome other poynt. But God hathe not ſeparated his commaundements aſunder. He hath not ſayde too one man, thou ſhalte not ſteale, and to another, Thou ſhalte not commit aduoutry: but he ſayth to al men without exception, Abſteyne yee from whordome; abſteyne ye from theft, abſteyne yee from murther. Therefore wee muſt examine our life, not by any one commaundement alone, but by all the whole law togither. But now let vsus ſee if we can find any man that is faultleſſe. Yee ſee then that wee muſt needes bee confounded, ſo long as we ſtande to be iudged by the law. For if Abraham, who was the excellenteſt that euer could be picked out amōg men, ſhould be driuen to enter into account by that: it is certayne that he ſhoulde not miſſe too bee damned. Seeing it is ſo, let vsus beare well in minde that it is not for vsus too diſpute any more: for when the Papiſtes ſpeake of the righteouſneſſe of faythe, they doo but dally and skoffe with God, as if he were a lyttle babe. Let vsus keepe our ſelues from ſuche ſcornfulneſſe: and when God pronounceth this horrible ſentence, that all they bee curſed which fulfill not all that is written, let vsus conceiue ſuch a terrour of it, as we may quake before his maieſtie, yea and eueryevery of vsus become his owne iudge, and willingly yeeld himſelfe giltie, and beeing ſo conuicted of our wretchedneſſe bewayle our vtter fayling in all things, and therevpon imbrace the rightuouſneſſe that is offered vsus in our Lord Ieſus Chriſt, taking all our contentment and reſt there.
Now let vsus fall downe before the maieſtie of our good God with acknowledgement of our faults, praying him to make vsus ſo to feele them, as we may not only aske him forgiueneſſe with true repentance, but alſo pray him to hold vsus vp all the tyme of our lyfe, till he hauehave taken vsus hence into his owne kingdome, and in the meane while to reforme vsus more and more by his holy ſpirit, to the end we may hauehave ſure record that we be of the number of his children, by gouerning ourſelues after that manner in feare, and ſeeke nothing elſe but to giuegive ourſelues wholly vntounto him. And ſo let vsus all ſay, Almighty God heauenly father. &c.