Sermons on Galatians, Sermon 19
The. 19. Sermon which is the fifth vponupon the third Chapter.
13 Chriſt hath redeemed vsus from the curſe of the lavve in that he vvas made accurſed for vsus: (for it is vvritten, Curſed is eueryevery one that hāgeth on tree)
14 To the end that the bliſſedneſſe of Abraham ſhould come vpō the Gentiles through Ieſus Chriſt, that we might receiue the promis of the ſpirit by faith.
WEe hauehave ſeene alreadie, that if wee hope not to bee ſaued by ſome other meanes than by diſcharging our duetie, we ſhould all of vsus be accurſed, bycauſe wee bee all giltie before God [in that wee are found] too hauehave tranſgreſſed and done amiſſe many wayes. For there was neuer yet any of the holieſt men ſo perfect, but that there was alwayes ſome blemiſh, yea and ſtore of infirmities in him. Therefore it is to be concluded, that if God ſhould call vsus too account, wee ſhould bee all damned and forlorne. Lo in what plight men bee, though they ſet neuer ſo much ſtore by themſelues. But now it ſtandeth vsus on hand, too hauehave ſome meanes too ſcape this curſedneſſe. Elſe what ſhall it auayle vsus to hauehave our eares beaten dayly with Gods woord? For his will ſhall ſerue but to plundge vsus ſtill deeper in eternall death. To the ende therefore that Gods woord may bee profitable too vsus and auaylable to our ſaluation: it lieth vsus vponupon to get vsus out of the ſayd ſentence of damnation, which is giuen and proclaymed vppon all mankinde. And Sainct Paule ſheweth vsus here the meane, namely that Christ hath redeemed vsus, euen by becomming accurſed for vsus. He ſheweth vsus that our Lorde Ieſus Chriſt was not hanged vppon tree in vayne: for he was fayne too beare the curſedneſſe of all ſuche as were too bee called, too ſaluation. Yee ſee wee are all accurſed, as I hauehave declared alreadie: and therefore was our Lorde fayne too receyue in his perſone, the thing that was due vntoo vsus. Now it was written in the Law of Moyſes, Curſed ſhall he bee hangeth on tree. Deut. 21. d. 23.VVhen our Lord commaundeth the bodie too bee taken downe, he addeth that it is a curſed ſight too beholde a man ſo disfigured, [and therefore] let it bee taken downe, ſayeth he. And at ſuche tyme as God pronounced the ſayde ſentence, that he which ſhould bee hanged on tree ſhould bee as it were accurſed and banned: he knew well ynough what he had determined of his owne onelyonly Sonne. For our Lorde Ieſus Chriſte ſuffered not that kinde of death by chaunce, nor at mannes pleaſure or appoyntment.Act. 2. d. 23 & 4. f. 28. It is true that the vnbeleeuers crucified him: but that was bycauſe God had ſo ordeyned it by his owne purpoſe, according as it is ſayd,Iohn. 3 b. 16 that God ſo loued the world, that he ſpared not his onelyonly begotten Sonne, but deliuered him too death for vsus. And in good ſooth, if onelyonly Iudaſsis betraying of our Lorde Ieſus Chriſt had bin the cauſe of his death, and that he had bin haled to that kind of death by onelyonly violence: it could not bee the foundacion of our welfare. It behoueth vsus to note, that God had appoynted the matter after that ſorte aforehand:Act. 4. d. 23. according alſo as Sainct Peter treateth thereof more fully in the fourth chapter of the Actes, where he ſayeth that our Lord Ieſus was ſo crucified by the wicked, as they attempted not any thing, but that which had bin determined aforehand in Gods purpoſe.
Nowe then, whereas it is ſayde that our Lorde Ieſus Chriſt was crucified, wee muſte come too this poynt, that all was done for our ſaluation, bycauſe it was Gods will too reconcyle vsus too himſelfe by that meane: and that when he pronounced this ſentence, curſed is he that hangeth on tree, ſo as it was his pleaſure to hauehave it regiſtred in the lawe of Moyſes: he was not ignorant what ſhoulde happen afterwarde: for he had alreadie determined and ordeyned it. Then muſte wee match theſe twoo things toogither: that is too witte, that God with his owne mouth ſayd determinately that who ſoeuer hung vppon tree ſhould be accurſed: and yet for all that, that it was his will therewithall, that his owne Sonne ſhould bee hanged on tree. And why ſo? Too the end he ſhoulde beare our burthen, according as he is our pledge, & ordeyned to be the principall detter in our behalf. To the end then that wee might bee ſet free from the curſe of the Lawe, Ieſus Chriſte became accurſed. Nowe at the firſt fight it might ſeeme hard and ſtraunge that the Lord of glorie, he that hath all ſoueraine dominion, and before whoſe maieſtie the verie Angelles of heauen do tremble and are abaſhed, ſhould be ſubiect too curſing. But wee muſte go backe too that whiche S. Paule hath treated of in the firſt to the Corinthians,1. Cor. 1. c. 28. & 23. namely that the doctrine of the Goſpell is fooliſhneſſe too mankind, yea euen too the wyzeſt of them: and that it was Gods will too humble vsus after that maner, bycauſe of our vnthankfulneſſe. For we ſhould hauehave a good inſtruction to leade vsus vntounto God, yea euen in wiſedome, if we could profite our ſelues by the things that are ſhewed vsus in the whole order of heauen & earth. But for aſmuch as men are blinde and ſhet their eyes agaynſt this wiſedome that God ſetteth afore them: therfore he is fayne too take a new way to the woode, and too draw them to him as it were by folie. So then let vsus not iudge after our owne mother wit, of the thing that is declared heere, which is, that the ſonne of God was put vnderunder the curſe: but rather let vsus bee rauiſhed at ſuch a ſecrete, and giuegive the glorie vntoo our God, ſeyng he hath ſo loued our ſoules, as too pay ſo ineſtimable a pryce for the raunſoming of them. And ſo little ought this thing to imbace the maieſtie of our Lord Ieſus Chriſt, or to deface that which is giuen him in the holy Scripture: as wee rather hauehave cauſe too glorifie him the more for it.Phil. 3. a. 6. And for proofe thereof, our Lord Ieſus Chriſte (as ſayeth S. Paule) committed no robberie when he ſhewed himſelfe in his infinite glorie. And yet notwithſtanding he abaced himſelfe willing, and not onelyonly clothed himſelf with our nature, and became a paſsible mā: but alſo ſubmitted himſelf to a death that was both ſhamefull before men, yea and accurſed before God. Then muſt it needes bee that we were very deere vntounto him, ſeing he yeelded himſelf too ſuch extremitie for our redemption. If wee could taſte the meening hereof: ſurely wee would giuegive our ſelues wholly too the magnifying of that grace, which cānot be ſufficiently expreſſed by woordes, and ſurpaſſeth all wiſedome of man. Seyng therefore that wee comprehend it not, nor can vtter the hundredth part of it: let vsus yet be as it were aſtoniſhed at it in conſidering ſo much of it as we be able too comprehend. But heere we ſee ſtill the leudneſſe and frowardneſſe of men, in that whereas S. Paule ſayeth that our Lorde Ieſus Chriſt became accurſed for vsus, it paſſeth and ſlippeth away from vsus. Yea and there are ſome ſo leud, that they take occaſiō of ſtumbling and of flinging out of the way, and of eſtraunging themſelues quite and cleane from the Churche, when they heare this maner of our reedeming ſet afore vsus. VVhat (ſay they) was it of neceſsitie that the ſonne of God who is the fountayne of all goodneſſe and ought too make vsus all holy, ſhould be curſed? It ſeemeth too them that God in ſo doyng ment too peruert all order and reaſon. But (as I hauehave declared alreadie) it is certaine that God condemneth mens vnkindneſſe, by bringing them to ſuch a kinde of fooliſhneſſe, bycauſe they came not too him by wiſedome when he ſhewed them that way. Neuerthe later howſoeuer the cace ſtande, needes muſte our wittes ſhrinke and our reaſon bee vtterly confounded, ſo as wee may honour Gods ſecretes and wonder at them though they bee hidden from vsus. And againe, whenſoeuer it is ſayd vntounto vsus that the ſonne of God became accurſed for vsus: it would become vsus to enter into the examinacion of our ſinnes. In ſo doing we ſhall perceyue how lothly wee be before God, till our ſinnes and offences bee waſhed away by the bloud of our Lord Ieſus Chriſt. Had all the Angelles of heauen vndertaken for vsus, it had bin no ſufficient bayle. Then was there none other ſatisfaction than the perſone of our Lord Ieſus Chriſte. And he came not into the world too diſcharge vsus of the bonde of euerlaſting death wherein we were bound, by his diuine and heauenly power. How then? By weakeneſſe. And not onelyonly ſo: but alſo he was fayne to bee counted accurſed, or elſe we ſhould hauehave lien ſtill ouerwhelmed with the burthen, and hauehave periſhed all of vsus in that gulf. Therefore when wee ſee that the ſonne of God who not only is the vnſpotted Lambe, and the mirrour of all rightuouſneſſe, holineſſe and perfection, but alſo the very welſpring thereof, was hilde accurſed for vsus: ought wee not at the ſight thereof to conceyue ſuch a terrour for our ſinnes, that wee ſhould be as good as ſwallowed vp with deſpayre, till we be plucked backe againe by the infinite grace and goodneſſe of our God? So then let vsus marke well, that when it is tolde vsus that wee were raunſomed from the curſe of the Lawe, God intendeth thereby to bryng vsus to true humilitie. But that cannot bee, vnleſſe men be vtterly cōfounded in themſelues, ſo as they be aſhamed too loke vponupon themſelues, and therewithall alſo afrayd and diſmayed, knowing that Gods wrath wayteth readie for them, till our Lord Ieſus Chriſte doo remedie the matter. Thus yee ſee that all our whole lyfe is lothſome before God, and there is no way for vsus too come too attonement with him, till our Lord Ieſus Chriſt take vponupon him the curſedneſſe that is in vsus, and beare it in his owne perſone. And therefore as oft as wee reade this text, let eueryevery of vsus awake and ſet himſelfe before Gods iudgement ſeate, that wee may feele there as it were a gulf to ſwallow vsus vp quyte and cleane, and thereat bee abaſhed for very ſhame of our ſelues: and [on the other ſide] ſo much the more magnifie the grace that is purchaced for vsus in the perſone of the ſonne of God, and keepe our ſelues warely from diminiſhing his dignitie, in that he is ſayd to be accurſed: and rather thereby be the more prouoked to yeeld him his due and deſerued prayſe, for that he hath ſhewed himſelf to eſteeme our welfare ſo highly▪ Furthermore let vsus make our profit of that pledge of our ſaluation and of the louelove that God beareth vsus, ſo as we doubt not but that God liketh well of vsus when we come to him,1. Pet. 1. c. 18 ſeyng he hath bought vsus ſo deere, that (as S. Peter telleth vsus in his firſt canonicall Epiſtle) it was nother golde nor ſiluer nor any corruptible thing, but it was our Lord Ieſus Chriſt himſelf that was payd for our raunſome. Therefore let vsus not doubt but that merciemercy is readie for vsus, as oft as we ſeeke it in his name, for if we ſhould come with any opinion of our owne deſeruings, what were that woorth? But when we know how deerely the Sonne is beloued of the father, and how precious his death was: that is the thing wherein we hauehave full certaintie that God will alwayes heare vsus, and that wee ſhall finde him mercifull and fauorable towards vsus, namely if wee reſt wholly vponupon that which is tolde vsus here: which is, that our Lord Ieſus Chriſt forbare not euen to become accurſed for our ſakes. Here withall let vsus marke how S. Paule ſayeth, that by that meanes the promis of the ſpirit came vntoo the Gentyles, as it had bin giuen vntoo Abraham. Nowe by naming Abraham heere, he ſheweth that the promis belonged firſt and formeſt too thoſe that came of his race. For the Iewes had as it were a peculiar intereſt in the heritage of ſaluation, till ſuche tyme as God opened the gate too the whole worlde, and publiſhed his Goſpell too the end that all men ſhould bee made parttakers of the redemption that was purchaced by our Lorde Ieſus Chriſte. Now then, although the ſayd promis belonged too the Iewes, and was after a ſort peculiar too them: yet was it after them made common too the whole world. And why? For it conſiſteth in ſpirite, and not in Ceremonies. By this woorde Spirite Sainct Paule ment too deface all the falſe opinion of thoſe deceyuers, whiche mingled the Lawe and the Goſpell toogither. He ſheweth that all theſe things, namely the Sacrifices, Circumciſion, and ſuch other things are now ſuperfluous. Not that there is no profite for vsus too gather by the Ceremonies in reading the Lawe: but bycauſe the vſe of them is aboliſhed. Yee ſee then that the cauſe why the promis is at this day called ſpirituall, is for that wee hauehave no more neede of the old ſhadowes and figures, but are ſimply called and guyded to our God, ſo as wee may call vppon him with full truſt, and beyng ſo adopted by him reſt wholly vponupon our Lord Ieſus Chriſt, as the only foundacion of the Goſpell, and ſeeke all our wantes in him. That in effect is the thing that S. Paule ment too ſay in this text. And herevpon he vſeth another reaſon, too ſhewe that wee hauehave our ſaluation perfectly reueled in the Goſpell, and neede not any other doctrine than that, and alſo that we bee iuſtified by the free merciemercy of our God. For the Lawe (ſayeth he) was giuen foure hundred and thirtie yeeres after the promis of ſaluation. Now when any couenant is made, though it be but betweene men, yet ought it too bee kepte, if it bee once throughly agreed vppon. Therefore it foloweth, that the Lawe was not giuen too diſanuall the couenant that God had made with Abraham, chiefly in the behalfe of his linage, and finally in the behalfe of the whole worlde. True it is that at the firſte bluſh this argument of Sainct Paules may ſeeme very weake: for wee knowe that ſecond couenantes do alwayes repeale former couenantes: in ſo much that although men hauehave made any bargayne, yet they may aduyze themſelues better, and therevppon chaunge their mindes, and ſo the firſt bargaine ſhall be as good as buried. As much is to bee ſayd of Lawes and Statutes. For a former Lawe may well bee repealed and diſanulled by a ſecond Lawe. But Sainct Paule preſuppoſeth the thing that is too be conſidered in this matter: whiche is, that when a man hath once promiſed, yea and ſolemnly bound himſelf: he will not go backe againe, but bee as good as his woord. Howbeit if bothe the parties agree too chaunge the thing that they had conſented on, and be bothe of one minde: then may it be ſo. But it were no fit ſimilitude too take men that are fickleminded and chaungeable through lightneſſe, or by better aduice: but S. Paule preſuppoſeth a couenant too be made by a man that will ſtand to it, and not fall too skanning afterward how to ſhift it off by any meanes at all. For if any of the parties ſhould doo agaynſt the former couenant, it were a falſehood that were not to bee borne with among men, bicauſe the things that are inregiſtred ſo ſolemnly, ought to bee ſtood too and performed without any gaynſaying. Now then ſhall there be leſſe ſtedfaſtneſſe in God, than in men which are nothing but vanitie? The Goſpell therefore muſte continue vnimpeached, notwithſtanding that the lawe came in after the making of the free promis. This would bee ſtill darke if it ſhould not be declared in order. I hauehave ſhewed heretofore what compariſon S. Paule maketh betweene the Lawe and the Goſpell. For whereas God promiſeth ſaluation in his Lawe: it is vponupon condition that men ſerue him and doo their duetie towards him. But that is not done: and therefore are wee ſhet out from all hope of ſaluation as in reſpect of the Law, not that God is not faithfull on his ſide, but bycauſe wee keepe not touche with him in performing that which he requireth. It is all one as if a man ſhould ſay, I am ready to ſell you this thing, ſo you bring mee monie. Now if a man bring nother monie nor moneys woorth, he can not bee put in poſſeſsion of the thing [that he would hauehave]: for the condition is that he muſt firſt pay for it. So then, God promiſeth vsus the heritage of ſaluation, when wee ſhall hauehave ſerued him: but wee be neuer the better for it, bycauſe it is but vponupon condicion that we performe that which he requireth of vsus, and wee bee fraughted with all iniquitie, and hauehave not any thing in vsus but vncleanneſſe and filth, in ſomuche that wee bee iuſtly odious vntounto him. And ſo are wee all condemned in the lawe: howbeit God receyueth vsus of his free goodneſſe in our Lord Ieſus Chriſt, in whom he offereth vsus the forgiueneſſe of our ſinnes, and will hauehave vsus ſo too imbrace his offered goodneſſe, as wee ſhould hold our ſelues wholly to our Lord Ieſus Chriſt, and vtterly renounce ourſelues. But now (ſayth Sainct Paul) let vsus ſee whither went before other in antiquitie: the free promis of ſaluation, or the law. VVe know the diuerſitie that is betwixt them. Then if the law were the auncienter, it might ſeeme that that ought to be ſticked too, bycauſe God doth neuer vnſay his wordes nother is variable. But if the free promis were the elder, and were made before the law was publiſhed: it is to be concluded, that God repented hym not, ne called backe his promis at that time, ne ment to diſanul the ſayd couenant: for it were too great a diminiſhing of his bountie and merciemercy, if we ſhould ſay that he had firſt bound himſelfe of hys owne free goodneſſe, and promiſed men ſaluation without theyr deſert: and afterward intended to reſtreyne it, as though he meant to inrich himſelfe with our good works. It were an auk thing too talke after that faſhion. For Sainct Paul ſheweth that the free promis was giuen afore the law: and therefore it followeth that the law came not in to diminiſh or alter any whit of it, but that it continueth ſtill in his owne fulneſſe, nature, and force. True it is that our Lord Ieſus Chriſt had not yet ſhewed himſelfe to the worlde, when the free promis was made to our father Abraham: neuertheleſſe it ſuffiſeth that he was ordeyned to be our mediator, that by hys meanes men might be reconciled to God. Now if any man alledge, that it ſhould ſeeme then that the law was more than needed, or elſe that there was ſome change and variableneſſe in Gods purpoſe, ſeeing the law came in: Sainct Paule diſcuſſeth the ſame in place conuenient, and wee muſt not huddle vp thynges togyther, for all cannot be vttered at once, nother in an houre nor in a day. Therefore it is ynough for vsus at this tyme too hauehave thys poynt made playne and cleere, that the promis whereby God hath choſen vsus intoo the number of his chyldren, was before the lawe: and alſo that the ſame promis had not any reſpect to our deſeruings, nor too any woorthineſſe that was in our perſons: but too Gods meere goodneſſe and merciemercy, whych moued hym therevnto without looking for any thing in vsus, bycauſe hee ſaw welynough there was nothyng in vsus but vtter miſerie: And finallye that the ſayde promis was grounded in our Lorde Ieſus Chryſte, who had alreadye done the …ffice of a mediator to make vsus way vntounto God his father. This being graunted, wee muſt needes conclude that the promis hath abidden and ſhall abyde for euer, euen to the worlds end. And that is ſayd expreſly bycauſe the Iewes gloried of their auncetrie. But Sainct Paule telleth them that their father Abraham had not the lawe, but was contented though he vſed ſacrifiſes and ſuch other like thinges. And although he was circumciſed in the end: yet when he receiued the promis, there was not as yet thē any law writtē, no nor any circumciſion at all. For Abraham was vncircumciſed when he receiued the promis, and yet neuertheleſſe was iuſtifyed before he was circumciſed, and all that was by fayth. Sainct Paule therefore ſheweth that the Iewes were greatly ouerſeene, too ſhole out themſelues after that manner from the reſt of the whole wo…ld, and to reſt continually vponupon the figures of the law, ſeeing that Abraham their father and the cheefe patriarch of the Church was iuſtifyed the ſefſame way that we muſt be at this day, that is to ſaye, by Gods meere merciemercy, bycauſe hee knew himſelfe to be a wretched ſinner, and therefore accurſed and damned in Adam, and that there was no bliſſedneſſe to be hoped for, other than that which was promiſed hym for our Lord Ieſus Chriſts ſake. Thus yee ſee what wee hauehave too beare in mind. And for the ſame cauſe Sainct Paule exhorteth vsus heere too wey well theſe words when it was ſayd vntounto Abraham, that all nations of the earth ſhould be bliſſed in his ſeede.Gen. 12. a. 3. Now there are heere two principall poyntes. The one is, that the bliſſedneſſe is promiſed, not only to Abrahams fleſhly ofſpring (as I hauehave told you already) but alſo to all the world in generall. VVe therefore are made partakers thereof, wee I ſay that are iſſued of the Gentiles, that is to ſay, of ſuche as were heathenfolke and baniſhed from the kingdome of heauen. Although then that we were not of that holy linage whiche God had choſen at the beginning: yet notwithſtanding it behoued ſaluation to be extended vntounto vsus. And why ſo▪ For it had hin promiſed before, that all Nations ſhoulde be bliſſed. Seeing it is ſo, ſhall we ſay that God hath cut off the greateſt parte of his bounteouſneſſe, and will hauehave no more but the ſayde linage of Abraham, conſidering that hee hath alreadye tolde vsus that he woulde bee the ſauiour of the whole worlde, and ſhewe himſelfe a father in time conuenient? Yee ſee then howe the firſte poynt is, that the making of the ſayde promis vntounto Abraham, was not for his linage alone, but for all men: howbeit that it were not fulfilled at the firſt daſh. For the time of fulneſſe was not yet come as we ſhall ſee in the Chapter following. The ſecond point is, that the bliſſedneſſe which was promiſed to Abraham was for his ſeedes ſake. For Sainct Paule ſayth that God ſpake not of ſeedes in the plurall number as of mo than one: but of one onelyonly ſeede: whiche muſt be concluded to be Ieſus Chriſt. Heere it myght be ſuppoſed that Sainct Paule buzied his head about a needeleſſe matter. For the word Seede importeth a linage or ofſpring, that is to witte, not ſome one man or ten, or fortie, but a whole people. Therefore the Seede of Abraham is the people that came of hym, whyche were ſo many in number, that it was iuſtly ſayde of them, that they ſhoulde bee as it were twelue Nations. For when mention is made of a people: it will bee thought ynough to hauehave a hundred thouſand of them togither: and there were many mo in the onelyonly tribe of Iuda. So then it ſhould ſeeme that Sainct Paule dyd not ſufficiently conſider what God meant by the word ſeede, when he ſayd that it is but one only man. But wee muſt wey well the thyngs that Sainct Paule preſuppoſeth heere as fully certaine and reſolute: and then ſhall wee perceyue his argumentes to be vtterly infallible. Abraham had not one ſonne alone: but after Iſmaell, he had Iſaac alſo. And what became of his eldeſt ſonne? Hee was cut off from hys houſe, as we ſhall ſee within a whyle, that is to ſay in the Chapter following. Beholde then, Iſmaell whiche had the birthright in Abrahams houſe, is neuertheleſſe put out and made an vtter ſtraunger,Ge. 21. a. 10. yea and as a rotten member, in ſomuch that it is ſayd of hym,Gen. 25. a. 1. Caſt out the ſonne of the handſeruante, for hee ſhall not inherit in my houſe. Afterwarde Abraham had other children: but eueryevery of them had their portions giuen vntounto them, and were ſent away.Gen. 25. c. 22 23. Thus was onelyonly Iſaac left at home vntoo hym. Anon after, Iſaac had a cupple of children, and they were twinnes of one wombe. Eſau the firſtborne, whiche ought too hauehave hadde the prefermente, was lykewiſe caſt off, ſo as hee was not counted for the linage of Abraham, nor yet was made partaker of the promiſed bliſsing. There was no mo left but Iacob. Yea and although the father bliſſed his ſonne Iacob through ignorance and miſtaking:Ge. 27. f. 37 yet he declareth that it was not in him to reuoke, or chaunge the thing that hee had vttered with his mouth, bycauſe he was the inſtrument of the holy Ghoſt. Now then if we take the ſeede of Abraham for all thoſe that came of his race: The Iſmaelites or Agarenes (as they be called) and ſuch other lyke, and moreouer the Edomites alſo ſhould be of his houſhold. But the heritage is taken quite and cleane from them. Therefore the ſeede of Abraham muſt be conſidered after a peculiar faſhion. Let vsus go forward with the whole proceſſe. VVe ſee that without faith there ſhould be no bond to knit any Church togither, nor any aſſurance whereby to know which is the ſeede of Abraham, or to diſcerne it from the reſt of the world, but by reſorting to the head, that is too wit to our Lord Ieſus Chriſt. Ye ſee then that the vnion of the body dependeth vponupon the head, that is to wit vppon the Redeemer. Seeing it doth ſo, not without cauſe doth Sainct Paule ſay that it was not ſpoken of many ſeedes, but that wee muſt come too one man, if we will hauehave the ſpirituall people: that is to ſay, if wee will hauehave the Churche of God, our Lorde Ieſus Chriſt muſt bee the marke that we muſt begin to looke at, and wee muſt bee gathered vntounto him: and thoſe that are of his body and cleaue vntoo him by fayth are the folke that are reckened for Gods children and houſhold, and are verily the ſeede of Abraham, as he diſcourſeth more at large in the Epiſtle to the Romanes,Rom 9. b. 6 where he ſayth that all they which come of the ſeede of Iſraell after the fleſh, are not therefore Iſraelites. And why? For there was but one promiſed chylde, which was Iſaac.2. Cor. 2. b. 19. So then wee muſt come to our Lorde Ieſus Chriſte, in whome all Gods promiſes are Yea and Amen, and in whome they hauehave theyr ſubſtance. For without him there is nothing elſe but ſoattering. And therefore it is ſaid in the firſt Chapter, to the Coloſſians,Coloſ. 1. c. 20. that our Lorde Ieſus Chriſts office is, to gather togither all things that were ſcattered, as well in heauen as in earthe, and that without him al ſhould go to wrecke. But now we ſee more cleerely how Sainct Paules meening is, that before the law was publiſhed to the world, (wherevp… was put and added this condition, that it behoued vsus to fulfill all that is conteined therein) God had yeelded a record of his will before hand: whiche was, that bycauſe hee ſaw mankind damned and forlorne, he intēded to draw out a choſen ſort to hymſelfe, and to be mercifull to them. And that was not for one linage alone, but for all nations as the ſcripture expreſſeth. And there of the foundation was layd in our Lord Ieſus Chriſt. For aſmuch then as our Lord Ieſus Chriſte was already in the tyme of Abraham, ordeyned to be a mediator to make attonemēt betweene God and vsus, ſo that if we go in his name to ſeeke fauour, it is ready for vsus, and we cannot be diſappointed of our hope: ſeeing it is ſo ſtabliſhed, there is no chaunge, but wee muſt aſſure ourſelues that God accepteth vsus at this day, ſo we reſt wholly vpō our Lord Ieſus Chriſt, knowing that it was no vncerteine couenant whiche was ſo ratifyed in his name, but that it ſhall endure for euer, and be always of force. Ye ſee then that we may come freely before God and call vponupon him as our father, bycauſe he hath adopted vsus for his chidrē, whiche thing he hath not done in reſpect of any worthineſſe that was in vsus, but of his owne meere merciemercy, and bycauſe we bee made one with our Lord Ieſus Chriſt by faith. And by the way, like as we muſt reiect all opinion and imagination of obteyning fauour at Gods hand by our owne deſeruings, and of aſſuring our owne ſaluation: ſo muſt we looke wel to that which is told vsus heere, namely that we cannot be partakers of ſuch a benefite but by faith. Now (as I hauehave ſayd afore) faith importeth an imbracing of Gods mercy, whiche thing cannot bee done except wee bee touched earneſtly with our own wretchedneſſe: for it is not for naught that our Lord Ieſus Chriſt ſetteth our curſedneſſe before vsus as it were in a glaſſe, by taking vponupon him to be accurſed for vsus. Faith therefore cannot be without repentance, for it is vnpoſsible that we ſhoulde ſeeke our welfare in God, or deſire merciemercy at his hand, till miſerie touch vsus to the quicke, and make vsus to miſlike of it. And ſo theſe skoffers whiche mocke God, weltring ſtill in their vyces, and beeing as it were ſotted in them, muſt not looke that euer Ieſus Chriſt ſhoulde recken them in the number of hys, for they cannot by any meanes come at him, nother doth he call any other,Mat. 11. d. 28. than ſuche as are ſo ouerloden and forweeryed as they can no longer hold out, and lye groning vnderunder the burthen of their ſinnes. Thus ye ſee how it behoueth vsus to reſort to our Lord Ieſus Chriſte, and that although we cannot bring any deſert vntounto him, and that all the Ceremonies of the law, and all the profers that we can make vntounto him, do nothing at all further our ſaluation: yet we muſt be prepared to ſuche lowlineſſe, as we may perceiue our ſtate to be right miſerable, till God hauehave taken vsus to his mercy: and we muſt be ſo beaten downe in ourſelues, as wee may feele the curſe that ſhould light vponupon vsus, if we were not raunſomed with ſo high and excellent a price, as I hauehave declared heeretofore. Yee ſee then that by faythe wee receiue the promis of the ſpirite, and thereby are linked to oure Lord Ieſus Chriſt, and too the ſpirituall ſeede of Abraham. For although we be not borne of his linage: yet is it ynough that wee be made atone with him by faith. For then are wee begotten againe of that incorruptible ſeed wherof S. Peter ſpeaketh,…. Pet. 1. d. that is to wit of Gods word ſuch as it is conteyned in the Goſpell. And beeing ſo begotten agayne, we know that God auoweth vsus too be of the body of his only ſonne. And although wee come of the Gentiles: yet fayle we not for all that to be ioyned to the Church, whervntoo there needeth no more but only fayth: and as for all merites and vertues of men, they muſt vtterly ceaſſe in that behalfe, and men muſt acknowledge that they cannot bring any thing but confuſion, ſo as they muſt be faine to ſeeke all at Gods hande, and that by the meanes whiche hee hymſelfe hath appointed. Now ſith it is ſo, let vsus learne to leaue our wandering heere and there as we ſee lightheaded men do, whiche are neuer contented with that which God telleth them, but are euer adding ſomewhat of theyr owne deuice. Let vsus beware of ſuch mingling as ſhall be treated of more at large after dinner by Gods will. And let Ieſus Chryſte alone ſuffiſe vsus, ſeeyng that our welfare dependeth wholly vppon hym alone, and wee ſhall want nothing if wee bee partakers of hym, as we ſee how Sainct Paule bringeth vsus backe too that poynte. Furthermore let vsus learne alſo too holde vsus too Gods truth, aſſuring ourſelues that hee cannot abyde too hauehave any adding vntoo it, bycauſe that were a marring, reuerſing, and falſifying of his couenant, wherein oure welfare conſiſteth. But when we hauehave once imbraced our Lorde Ieſus Chriſt, let vsus abyde faſt in him, and let hym ſuffiſe vsus for all: and then maye wee call vppon GOD with full mouth, knowing well that although wee bee of the race of curſed Adam, yet notwithſtanding for aſmuch as wee bee bliſſed agayne in Ieſus Chryſte, hee acknowledgeth vsus alwayes for his Children, bycauſe wee be grounded vppon the free adoption, whiche not without cauſe he willed too bee publiſhed through the whole worlde, to the intent we might hauehave the gate opened and the way made eaſie for vsus to come vntounto him.
But now let vsus fal downe before the maieſtie of our good God with acknowledgement of our faultes, praying him to make vsus perceiue them more and more, that we may in ſuche wiſe miſlike of them, as we may labour and indeuer ourſelues to honor and ſerue him in true obedience all our life long: and whereas we cannot do it to the full (for that is vnpoſsible conſidering our frailtie) that hee will hold vsus vp till he hauehave rid vsus of al the corruptions of our fleſh, and clothed vsus againe with his owne rightuouſneſſe, the whiche he beginneth in vsus already as now, and giueth vsus certayne firſtfrutes of it, to aſſure vsus that he will performe the thing that he hathe begonne. And ſo let vsus all ſay, Almightie God heauenly father. &c.