Sermons on Galatians, Sermon 2
The. 2 Sermon vponupon the first Chapter.
3. Grace bee vntounto you and peace from God the father, and [from] our Lord Ieſus Chriſte.
4. VVho gaue himſelfe for our ſinnes, to deliuer vsus from this euill vvorlde according too the vvill of God our father.
5. To vvhom be glorie for euermore, Amen.
THere is no man but he deſireth his owne welfare, and wee bee inclyned thereto by nature. Neuertheleſſe wee be very farre ouerſeene in that behalf, & know not which is the fountaine from whence all welfare ſpringeth, and muche leſſe what is the true cauſe of our happineſſe, namely that God loueth vsus, & that we be ſure that he holdeth vsus for his children. For without that, al the proſperitie of the worlde is nothing, nay rather it ſhall alwayes turne to our harme, bicauſe that vntill ſuch time as God receyue vsus into his fauour, we be all of vsus accurſed, and the goods that we receyue at his hand ſhall coſt vsus right deerely: for they belong not too vsus, till wee bee of the felowſhip of his children. Therfore wee muſt aboue all things ſeeke to be in the fauour of our God, and too bee well aſſured in our ſelues, that he admitteth vsus too be of his houſehold and Churche. And that is the cauſe why that after the Prophete hath rebuked mens worldly deſires, in that one would hauehave abundance of wyne, another abundance of corne, and eueryevery man, hath an eye to his owne eaſe:Pſal. 4. b. 8. it is ſayd in the Pſalme, that nothing is better nor more too bee deſired, than that God ſhoulde ſhewe vsus the light of his countenance: that is too ſay, than that wee might take holde of his fauour, not doubting but he will acknowledge vsus for his children, as I tolde you afore. And that alſo is the cauſe, why in the hundred and ſixth Pſalme the Prophete craueth aboue all thinges,Pſal. 106. a. 4. that God ſhould bee mindefull of him with the fauour that he beareth towardes his people. Hee knew well ynough that he wanted many things: and yet he ouerpaſſed all the reſt, bycauſe his heart caried and haled him the other way, namely [too deſire] too bee comprehended in the number of Gods chozen, and therefore hee ſayeth purpoſely according to the LoueLove whiche thou bearest towards thy people. True it is that God giueth oftentimes ſome ſigne of his louelove too all men in generall: but yet is all Adams ofspring cutte off from him, till wee bee greffed in agayne by Ieſus Chriſt. Therfore there is one kinde of louelove whiche God beareth towardes all men, for that he hath created them after his owne image, in which reſpect he maketh the Sunne too ſhyne vppon all men, nurriſhing them and hauing a care of their life. But all this is nothing, in reſpect of the ſpeciall goodneſſe whiche he keepeth in ſtore for his chozen, and for thoſe that are of his flocke: howbeit not for any woorthineſſe which hee findeth in them, but for bycauſe it pleaſeth him too accept them for his owne. And ſo yee ſee why S. Paule in all his Epiſtles bringeth vsus backe too the grace of God, and too the louelove which he beareth towardes the faythfull, ſaying, Grace and peace bee vntoo you. VnderUnder the woorde Peace (as I hauehave ſayd heretofore) he comprehendeth all proſperitie, as if he ſhould beſeech God too prouide vsus of all things which he knoweth too bee expedient for vsus, too poure out his Riches vppon vsus, and too ſhewe himſelfe ſo bountifull towardes vsus, as we may hauehave cauſe too magnifie his goodneſſe. Yet notwithſtanding, for aſmuche as all the goods of the worlde cannot but turne too our harme, vntill wee be in Gods fauour: therefore Sainct Paule keepeth this order, of ſetting downe continually Gods grace or free fauour before the benefites which he beſtoweth vppon vsus. Although then that wee muſt deſire God to make vsus feele his goodneſſe in all things which he knoweth to be meete for vsus: yet muſt wee not forget the principall poynt, that is too wit, that he ſhould take vsus into his Church, and aſſure vsus in our hartes that he beareth vsus good will. VVhen we once ſee that light,Pſal. 4. b. 7 let it ſuffyze vsus (as it is ſayd in the Pſalme) and let the ſame content vsus. But yet for all that although God giuegive vsus leaue too wiſhe whatſoeuer is good for vsus: yet muſte wee brydle our ſelues in ſuche wiſe, that if he liſte too ſmyte vsus with many miſeries, we neuertheleſſe muſte make ſuch account of his fauour, as too content our ſelues with that alone, though all the reſt be taken quite and cleane from vsus. I hauehave told you already, that although wee liued at our eaſe in all pleaſures and delights, yet ſhould we bee vnhappie, vntill ſuch time as we be fully aſſured in our conſciences, that God loueth vsus, and that we be in his fauour. Yee ſee then that wee ought not too hauehave a minde too any worldly goodes, except Gods louelove go before them. But on the contrarie part, if God louelove vsus, and yet in the meane whyle liſt too trie our patience by ſuffering vsus too linger in this worlde, and by putting vsus vnderunder many afflictions: wee muſte ſtill make ſuche account of his fauour, as to beare all things patiently, not withſtanding that they ſeeme to be vtterly againſt vsus. And it ſtandeth vsus ſo much the more on hand too beare this leſſon in mind, bycauſe wee ſee men wander away after their own luſtes. For moſt men are become ſo brutiſh, that they deſire nothing but to hauehave the things that nature teacheth them too like of: They hauehave no regard at all of God. One deſires to eate, & another to drinke, and the third to hauehave apparell: and theſe are deſires that houer in the ayre. But the poynt whereat we ought to begin, is too know that God is the founder of all our welfare, and that all the commodities which we hauehave in this world, and all the aydes which wee hauehave too help vsus with, are benefits proceeding from his hand. Then if wee cannot apply our deſires vntounto God, it is too vntoward, yea and too beaſtly a thing: and yet for all that, the moſte part of the world is at that poynt. There are otherſome which ſeeme too take a better way and rule: but yet doo they alſo peruert all. They deſire God too ſend them the things which he knoweth too bee good & profitable for them: but in the meane whyle they looke not to the fountayne wherout of they ſhould draw their firſt water, that is to wit, too bee reconciled to God. For all is one with them ſo God ſpare them, and execute not his rigour towardes them. As for his louelove or hatred, they paſſe not greatly for it, ſo he handle them after the deſire and appetite of their fleſhe. Now although ſuch maner of men do ſeeke vntounto God, yet doo they ſet the Cart before the horſe. For they ought to ſet Gods louelove in the firſt & chiefeſt place, and then to come downe to the great number of benefites which he beſtoweth vponupon vsus, & wherby he witneſſeth his goodneſſe towards vsus. Albeit then that many men holde not themſelues within the ſayd meaſure, but make more vnruly requeſtes vntounto God than one man would doo to another: ſo as one man craueth Riches another Honour, and none is contented with that whiche God ſendeth: yet notwithſtanding, though men were well aduized in their wiſhes, & precize in deſiring nothing but that which they hauehave neede of, yet if they forget Gods fauour, therein they ſhew themſelues not to hauehave profited at all. VVherfore let vsus marke how it is not without cauſe, that S. Paule hath heere ſet downe twoo things ioyntly togither: that is too witte, that God muſte firſte receyue vsus into his fauour, ſo as we alſo may feele him to be truely our father, and to accept vsus as his children: and he thervppon afterward make vsus too proſper. Now, ſuch maner of proſperitie may (as I hauehave ſayd already) be well wiſhed for: but yet in the meane while the only goodneſſe of God muſt be our ſolace: and when we be put too the ſuffering of many miſeries in this world, ſo as things fall not out as wee woulde hauehave them, yet muſt we be contented with this, that God accepteth vsus. And therewithall he ſetteth downe the name of our Lorde Ieſus Chriſt, bicauſe it is not poſsible that God ſhould fauour vsus, but for his owne ſonnes ſake in whom is his whole delight, according as it is ſayd,Epheſ. 1. b. 6. as well in the. xvi chapter of S. Mathew, as in the firſte too the Epheſians. Then if we had nothing elſe to ſet before our eyes but the maieſtie of God, it would make vsus afrayd, and we could not hauehave any acceſſe vntounto him, bicauſe we be frayle creatures, yea and altogither ſinfull, creeping here vppon the earth, and deſeruing too be ſwallowed into the bottom of Hell. Therfore it is very requiſite that Chriſt ſhould ſhew himſelf vntounto vsus, and that wee ſhould looke vponupon him, to taſte what Gods louelove is, and to inioy all the benefites which he beſtoweth vponupon vsus: for they belong not to any other than to his owne onelyonly Sonne, who is the heyre of all things, as the Apoſtle ſpeaketh of him in the firſt chapter to the Hebrewes.Hebr. 1. a. 2 Seing then that all the good turnes whiche God doeth vsus, belong peculiarly too our Lord Ieſus Chriſte: it behoueth vsus too communicate with him, and to be made parttakers of them by his meanes. Therfore it is not without chuſe that S. Paule ſayeth heere, from God the father and from our Lord Ieſus Christ. Yea and too the intent too giuegive vsus the greater aſſurance that God will take vsus into his fauour (if we ſeeke him truely and vnfaynedly,) howbeit by the meanes of his only Sonne: he ſayeth that Ieſus Christ gaue himſelfe for our ſinnes. Now it is certaine that nothing putteth vsus out of Gods fauour, but our owne ſinfulneſſe. For we ſee that his mercy extendeth it ſelf euen to the Sparowes that flie in the ayre, and vntounto the brute beaſts. For when as God bringeth forth graſſe in the mountaynes, and maketh other fodder too grow for cattell:Pſa. 104. b. 14. & 147. b. 8. it is a token that he hath a care of them. And truly they be markes of his goodneſſe, as it is ſaid in the Pſalmes. How then ſhould he not louelove thoſe whom he hath created after his owne image, and which approche much neerer too him, & to his nature, that is to ſay, men? God therfore in reſpect of his creating of vsus, receiueth & auoweth vsus for his owne. But for ſomuch as we be corrupted and our nature is become ſinful, it cauſeth God too hate vsus and too take vsus for his enemies, ſo as there is as it were a deadly foade betweene him and vsus, till he hauehave taken vsus again into his fauour for our Lord Ieſus Chriſtes ſake. VVherfore to the end we may nor hauehave any cauſe to doubt of Gods louelove, S. Paule doth here ſet downe before vsus the Sacrifize whereby the rememberance of our tranſgreſsions is blotted out, ſo that God hauing now forgotten all our wretchedneſſe, beholdeth vsus as his owne, and as thoſe on whom he hath ſet his marke, & (to be ſhort) as thoſe whom he hath created too be his children and heyres. And hereby wee be warned, that there is none other meanes to pacifie our conſciences, and to make vsus able to call vponupon God in full libertie, but by applying too our ſelues the ſacrifize offered by our Lorde Ieſus Chriſt, wherein he hath made full ſatisfaction [for vsus], ſo that henceforth God receyueth vsus as his owne children. And here firſt of all we ſee the force of the death and paſsion of our Lord Ieſus Chriſt, how that therin we find attonement betwene God and vsus, ſo that whereas we were erſt at oddes with him, and he muſt needes hauehave (as ye would ſay) abhorred vsus: now he voutchſafeth too take vsus into his fauour▪ And why? Bicauſe our Lord Ieſus Chriſt hath made amendes for all our faultes & miſdeedes, by the obedience which he yeelded in his death & paſsion, in ſomuch that the ſacrifize which he offered was a [full] ſatisfaction for [all] our ſinnes, & his bloudſhed became likewiſe our clenzing, and hath waſhed vsus cleane from all the ſpottes of our ſinnes. Thus ye ſee how we may be ſure that God receiueth vsus. And how may we hauehave the boldneſſe to call vponupon him and to reſort vntounto him? Euen by faſtening our eyes vponupon the Sacrifize which our Lord Ieſus Chriſt hath offered. For if we hauehave not that, it is certayne that we ſhal alwayes be afrayd, when we think vponupon the maieſtie of God. For ſeyng we be wretched offenders, how ſhould we not be afrayd of our iudge, who is armed to execute the vengeance that we deſerue? Neuertheleſſe for aſmuch as our Lorde Ieſus Chriſt hath buried our faults, we may come vntounto God boldly and without any ſtop. Howbeit it behoueth vsus to marke therewithal, that the ſacrifize wherby our Lord Ieſus Chriſt hath reconciled vsus to God his father, is ſo ſufficient, that it behoueth vsus to lay▪ vp all our truſt therein, & not to ſeeke any other meanes: according alſo as S. Paules intent heere, is to bring backe the Galathians to the pure truthe from the which they had bin led away & ſeduced not that they had vtterly renounced Ieſus Chriſt, but that they had intermingled the ceremonies of the Lawe, thereby to obtayne forgiueneſſe of ſinnes, as who ſhould ſay there needed other helpes therevnto: according as in papiſtrie it wil well ynough be graunted, that Ieſus Chriſt is the redeemer of the world, but yet therwithal eueryevery man ſeeketh to cōpound with God, & to make amends by himſelf. Now the Galathians had already bin imbured with the like errour. For this cauſe Sainct Paule ſheweth the, that ſinnes are none otherwize wiped out, than by the ſacrifize of our Lord Ieſus Chriſt, to thintent that our fayth may reſt wholly there. Therfore if we wilbe, parttakers of ſo great a benefite, we muſt giuegive ouer al our vaine hopes, & all the illuſiōs that the Diuell putteth in our minde, when he turneth vsus aſide frō our Lord Ieſus Chriſt & frō his only grace, by making vsus to beleeue that we can come vntounto God, if we bring ſome amends with vsus. To be ſhort, vntill ſuch time as we be ſure that there is none other waſhing wherewith to skoure out the ſpottes of our iniquities, but the bloud which our Lord Ieſus Chriſt hath ſhed, & wherwith we be rinced through the holy ghoſt: it is certain that we cā neuer come freely vntounto God, nor reſt vponupon his fauour & louelove, but ſhall euer be wandering in our own imaginacions: & that ſhal be a due payment for our misbelefe, in that we hauehave not yeelded our Lord Ieſus Chriſt the honor that he deſerued. Thus ye ſee in effect what we hauehave to beare in mind here, where S. Paule ſetteth the death & paſsion of our Lord Ieſus Chriſt before vsus, telling vsus that that is the thing wherein we ſhall finde the amends of all our faultes, do as they ſhal not be called any more too account before God. And he ſayeth purpoſely that Ieſus Christ gaue himſelfe too the end wee ſhould the more boldly take holde of his LoueLove. For wee ſee heere, that when our Lord Ieſus Chriſt did put foorth himſelf too make attonement betweene God and vsus, he ſpared not his owne body & ſoule, in ſomuch that he indured extreme anguiſh in his foule, as he that was our borrow in the ſame, and bare the wrath of God in our behalfe. And in his body alſo he indured all reproch and ſhame, and therewithall alſo the horribleſt tormentes that could be deuized and al this (as I ſayd afore) ſheweth right wel, that the louelove which he bare vsus was ineſtimable, ſith he forgate himſelf after that ſort for our ſakes. But yet notwithſtanding, herewithall S. Paule bringeth vsus alwayes backe too the will of God, too ſhew that when our Lord Ieſus Chriſt did in that wyze performe all that belonged too our ſaluation, it was no let but that God in the meane whyle vttered his mercy in the ſame, according as it is ſayd in another text,Iohn. 3. b. 16 that God ſo loued the world, that he ſpared not his onelyonly ſonne, but deliuered him to death for vsus. To the intent therfore that we ſhould not think that the comming of our Lord Ieſus Chriſt too pacifie God his father, was after ſuch a ſort that he perſuaded him to alter his purpoſe, (as men are inclined to ſuch groſſe & earthly imaginacions:) S. Paule (to ſhew vsus that God was not reconcyled vntounto vsus after the maner of men) telleth vsus expreſly that the cauſe why Ieſus Chriſt was deliuered for our ſinnes, was for that God had ſo ordeyned it. For if a man be angry with his childe, ſome other man may ſteppe in, too appeaſe his wrath, and ſuch a one ſhall ſupply the roome of a third partie. But the cace ſtoode not ſo with our Lord Ieſus Chriſt when he offered himſelf in Sacrifize too do away all our ſinnes, & to make vsus way vntounto God from whom we were ſhet out before. He came not as one that ſtepped in of his owne head, and as though God had not meddled with the matter. How then? God (as hath bin touched not long ſince (did both hate vsus and louelove vsus before the reconciliation [was made.] And why loued he vsus? Bicauſe we be his creatures. And again, although he ſaw we were ſo wretched, and vtterly forlorne & damned folke by reaſon of ſin: yet notwithſtanding he had pitie vponupon vsus, & would not hauehave mankind to periſh vtterly. Thus yee ſee how God loued vsus, notwithſtanding that in the perſone of Adam we were fallen away frō him & vtterly corrupted. Therwithall he did alſo hate vsus, euen bicauſe he is the welſpring of all rightuouſneſſe. Therfore he abhorred the naughtineſſe that was in vsus by reaſon wherof there needed an attonemēt to be made in the bloud of our Lord Ieſus Chriſt, & by the ſacrifize which he offered. But yet muſt not that benefite bee fathered vppon any other than God. Yee ſee then howe it was Gods dooing too ſende his onelyonly ſonne, and too giuegive him ouer vntounto death for vsus. And why? To the ende that all hatred betweene him and vsus ſhoulde bee done away. This in effect is the thing that ought to be vnderſtood of S. Paules woordes, when he ſaith that Ieſus Chriſt gaue himſelfe to the death for our ſinnes, and yet notwithſtanding that the ſame came not too paſſe without the wil of God, who had determined the ſame aforehande in his owne euerlaſting purpoſe. Heere firſt of all we hauehave too magnifie the merciemercy that was ſhewed vsus, in the perſon of our Lorde Ieſus Chriſt. For if God had [but] proclaymed a pardon, and tolde vsus that he woulde take vsus to merciemercy though we were vnworthie of it: that had bin verie much, yea and it had bin impoſsible for vsus to magnifie ſuch a gracious goodneſſe as it deſerueth. But ſeeing he hath lent vsus ſuch a gage of his louelove as his owne ſonne, and gyueth himſelfe to vsus in his perſon, [thereby] ſhewing himſelfe to be our father: it ſo farre paſſeth all that we hauehave ſayde, that if all our wittes were imployed too woondering at ſuche a goodneſſe, yet ſhould wee neuer come to the fulneſſe thereof. Thus ye ſee what we hauehave to marke in the firſt place, when Saint Paule ſpeaketh too vsus of Gods will. [Howbeeit] let vsus vnderſtande, that euen from the time that God had iuſt cauſe to hate vsus, and to abhorre vsus, yea and [euen from the time] that we were his enimies (as the Scripture ſayth) in very deede he neuer ceaſſed to hauehave ſome regarde of vsus,Ro. 5. b. 10. and to extende his pitie ſo farre foorth, as he would not hauehave vsus to abyde in our deſtruction: in ſo much that he hath not thought it ynough to declare the ſame by word of mouth, but alſo hath giuen vsus ſuch a pledge as wee ſee, that is to wit, that his owne ſonne hath anſwered for it. Now ſeeing it is ſo that God hath ſhewed himſelfe ſo gracious and mercifull before we were reconciled to him: what will he do now when we hauehave ſo ſure a warrant, and that the Goſpell alſo is preached vntounto vsus, to aſſure vsus that we be knit vntoo our Lord Ieſus Chriſt by fayth, as members of his bodie? Shall we now doubt of Gods louelove towards vsus when we hauehave ſo good a confirmation of it, as Saint Paule fayth in the fift Chapter to the Romaines? If ſo be that Ieſus Chriſt (ſayth he) came to put away all our ſinnes at ſuch times as there was yet deadly foad betweene god & vsus: ought not all doubting to be troden vnderunder foote, and we not be afrayde in any wiſe too call vponupon our God, but aſſure our ſelues of our owne ſaluation, nowe when God hath ſo confirmed it vntounto vsus, when hee hath admitted vsus into his fauour, when he calleth and allureth vsus as gently as may be, and when hee ſheweth and certefieth vsus that hee doth as it were hold open his armes to imbrace vsus, whenſoeuer we will come vntounto him? Thus ye ſee what we hauehave to beare in minde in this ſtreyne. Furthermore, let vsus marke alſo the louelove of our Lord Ieſus Chriſt, how that ſeeing hee hath giuen himſelfe after that ſort for our ſinnes, he will not ſuffer his death and paſsion to be vnprofitable, nor the ſacrifice which he hath once offered, to be voyd and of none effect, without bringing forth frute in vsus. But as hee hath offered himſelfe once for all: ſo alſo will he be our continuall Mediator and Aduocate, to the ende we may be partakers of the clenneſſe which he hath purchaſed for vsus, that beeing ridde of all our fowleneſſe we may appeare [cleane] before God, and ſpeake vntounto him with open mouth. Lo how we ought to gather togither all the things that are ſhewed vsus here for the ſtabliſhing of our faith, & that we may freely reſort vntounto our God, not as ſtraungers to him, but as his owne children and familiar friendes. And herewithall let vsus learne alſo, to ſhake off all the illuſions and fancies of Satan, who ſeeketh by all meanes too turne vsus away from our Lorde Ieſus Chriſt, or elſe to darken the grace which we ſhoulde finde in him: and when he can not aboliſh it vtterly, he ſnarleth vsus and putteth [new] meanes into our heades whereby to purchaſe fauor at Gods hande. But let vsus cut off all ſuch things, and ſo faſten all our wittes vponupon our Lord Ieſus Chriſt, as he onelyonly my ſuffize vsus, and we vtterly miſlyke whatſoeuer ſhall come in our heade too purchaſe grace and fauor with, aſſuring our ſelues that there is not any other thing that may cauſe God to receyue vsus to merciemercy, than the ſacryfize whereby all righteouſneſſe and clenneſſe was purchaſed for vsus. Furthermore, vnderunder theſe woordes of Gods will, it behoueth vsus too comprehende a free goodneſſe, too exclude all that men are woont too make themſelues beleeue of their owne merits: for in that ſence alſo are thoſe wordes taken in the holy Scripture, ſo that (as I hauehave tolde you before) the thing which is termed heere by the name of Will, is termed elſewhere by the name of good pleaſure. Saint Paule therefore not onelyonly ſheweth that the welſpring of our Redemption and Saluation conſiſteth in the ordinance and euerlaſting purpoſe of God the father:Luc. 2. b. 14 but alſo intendeth to beat down all pryde and preſumption, by ſhewing that wee muſt yeelde the whole prayſe of our righteouſneſſe too the free fauour of God, which had no regarde at all of our deſeruings. For let vsus examine our ſelues: and what ſhall God find in vsus but vtter wretchedneſſe? And that is the verie cauſe why God voutſafeth his merciemercy vponupon vsus. So then let vsus aſſure our ſelues, that hencefoorth wee may freely lift vp our eyes to heauen, and preferre our prayers and ſupplications vntounto God,Iohn. 3. b. 16 bycauſe he hath preuented vsus, according as it as ſayd in S. Iohn, that he had not tarried till we loued him, (for that was impoſsible bicauſe we be wholy bent vntounto euill, and are vtterly giuen ouer to it:) but had loued vsus euen though wee were his enimies. And ſo ye ſee that the appearing of our Lord Ieſus Chriſt, was too the ende too reconcile vsus to God his father, as wee hauehave ſhewed alreadie. That therefore is in effect the thing that wee hauehave to beare in minde. Nowe Saint Paule addeth immediately, that it was to deliuer vsus from this wicked worlde. Heere he ſheweth why we bee called too the knowledge of our Lorde Ieſus Chriſt: and alſo why he hath ſet ſo great ſtore by vsus, as to redeeme vsus as he hath done: [namely] to the ende we ſhoulde not abide in our filth and vncleanneſſe, but be withdrawne away from it by him. In verie deed that is not the cauſe of our ſaluation, but the ende and marke wherat God loked [in ordeyning vsus to ſaluation.] The thing therefore which it ſtandeth vsus on hand to hauehave an eie vntounto when our redemption is ſpokē of, is that we muſt begin at the free fauor which God bare vntounto vsus, when he determined in his euerlaſting purpoſe, that we ſhould be brought backe againe vntounto him by the meanes of our Lorde Ieſus Chriſt. And ſo, that was the principall cauſe. Another cauſe thereof is Ieſus Chriſt, in whome wee finde all that is requiſite for our aſſurance. For there we ſee our ſinnes blotted out, inaſmuch as hee is ordeyned to be our borrow, and hath made ſuch amendes for vsus, as nothing can ſtop vsus from comming too God. That is the ſeconde poynt which wee hauehave too remember heere. Now the meane whereby we be made partakers of our Lorde Ieſus Chriſt, is our imbracing of the promiſes of the Goſpel by true faith. For the faythleſſe hauehave no profite at all by the death and paſsion of our Lord Ieſus Chriſt, but rather are ſo much the more damnable, bicauſe they reiect the meane that God had ordeyned: and theyr vnthankfulneſſe ſhall be ſo much the more grieuouſly puniſhed, bicauſe they hauehave troden vnderunder foote the bloud of our Lorde Ieſus Chriſt, which was the ranſome for their ſoules. Therfore it ſtandeth vsus on hande to receyue the promiſes of the Goſpell by fayth, if we deſire that Ieſus Chriſt ſhould communicate himſelfe vntounto vsus, and that he ſhould bring vsus to the poſſeſsion and inioyment of the benefites which he hath purchaſed for vsus: ſo as they belong not too any other than ſuch as are members of his bodie, and are graffed into him, and receyue him by fayth, according as it is ſayde in the firſt Chapter of Saint Iohn,Iohn. 1. b. 12 that God accepteth and auoucheth thoſe for his children, which beleeue in his only ſonne. Thus ye ſee what we hauehave to remember in the thirde place, when we come too the ſcanning of our ſaluation. Nowe remayneth that God bee glorified in vsus, as good reaſon is that he ſhoulde be. And in that reſpect alſo, Saint Paule in the thirde to the Romaynes ſayth, that wheras God hath giuen vsus the meanes in our Lorde Ieſus Chriſt,Ro. 3. d. 25. too finde fauour at his hande by the forgiueneſſe of our ſinnes, and there withal ſent vsus the Goſpell to put vsus in poſſeſsion of the ſame benefite: his ſo doing is to the ende that he onelyonly may appeare to be righteous, and be glorified therefore, ſo as we ſhould yeeld him all prayſe, and acknowledge our ſelues beholden to him for all things. Neuertheleſſe the glorifying of God conſiſteth not onelyonly in our confeſsing with our mouth that he is the authour of our ſaluation, and that the ſame commeth of him alonely: and of his mere goodneſſe and free grace: but alſo in becomming newe men through his holy ſpirite, ſo as his image ſhineth forth in vsus, and we indeuer to giuegive ouer our ſelues wholy to his ſeruice.1. Theſ. 4. b. 7. It is ſayde, that God hath not called vsus to filthineſſe and vncleanneſſe, but that his meaning is too make vsus holy to himſelfe. Nowe then ſeeing the cace ſtandeth ſo: it is not for nought that Saint Paule addeth heere, that Ieſus Chriſt hath deliuered liuered vsus from this wicked world by offering himſelfe for vsus, and that he hath wyped out the remembrance of our ſinnes before God his father, to the ende we ſhould not lie any longer plunged in our owne filth and vnclenneſſe, but be as it were ſeparated from the world▪ to the intent to become the heritage of God, and to diſpoſe our whole life to ſuch obedience, as it may be ſeene that like as hee hath adopted vsus to be his children, ſo we alſo hauehave loued and honored him as our father. And out of all doubt, when as it is ſayde that we muſt be taken out of this wicked world, it is a benefit which we ought to be abaſhed at. For vnderunder the word World, is comprehended all that belongeth to man in his owne nature. The worlde of it ſelfe hath in it neither vice nor corruption: but al the euilneſſe of it commeth of the ſinne that dwelleth in vsus. So then, whereas it is ſaid that the worlde is wicked,1. Iohu … 19. according alſo as S. Iohn in his canonicall Epiſtle ſayth that all the world is ſaped and plunged in naughtineſſe: that wickedneſſe is neither in the Sunne, nor in the Moone, nor in the earth, nor in the water, nor in any of all the things that are conteined in them: but in that we be ſo peruerted, that we hauehave infected all things heere bilowe with our vnclenneſſe: and that as long as men continue in themſelues and in their owne nature, they bee but filthineſſe, ſo as they muſt of neceſsitie diſpleaſe God. For ſurely there can be none agreement betweene righteouſneſſe and vnrighteouſneſſe. But in vsus there is nothing to be found but vnrighteouſneſſe. Therefore we muſt either be withdrawne from our ſelues, or elſe we ſhall neuer be able to come nie vntounto God. VVhat ſhall then become of all the blinde wretches, which beare themſelues in hand that they be able to worke wonders with their free will, theyr vertues, their wiſdome, and I wote not what elſe? According as we ſee that men do always like well of themſelues, & although they be conuicted to hauehave nothing but filthineſſe in them, & that they be ſo lothſome as it is pitie to ſee it, and they themſelues ought to be aſhamed of it: yet they will ſtill chalenge ſomwhat to themſelues, & alwayes deceyue thēſelues with their owne fond imaginations. And yet notwithſtanding when men hauehave well tried themſelues, all that they can find in them ſhal be condemned vnderunder the terme of naughtineſse [or wickedneſſe:] inſomuch that it is ſhewed therby, that there is nothing but corruption in vsus, and that if wee preſume too preace vntounto God as we be of our ſelues, hee muſt needes driue vsus a great way of. Therefore marke this for a grounde, that heere all pride is beaten downe, too the intent that men may learne too leaue their boaſting in any thing, ſaue in the free goodneſſe of God, and bee ſo abaſhed in conſidering their owne ſhame, that they may condemne themſelues with their owne mouth, and not tarie til God giuegive ſentence againſt them, but become their owne iudges. This is it in effect which we hauehave to marke. And now we ſee how it behoueth vsus to walke warely and carefully; that we may be aſſured that the death and paſsion of our Lord Ieſus Chriſt belongeth to vsus. For if we will needes giuegive bridle too our Iuſtes, it is certaine that our Lorde Ieſus Chriſt will diſclayme vsus. True it is that our Saluation reſteth alwayes vponupon the onelyonly goodneſſe of God, and that we muſt not intermeddle our owne workes when we intende too hauehave the certaintie of fayth, but rather renounce our ſelues. Neuertheleſſe howſoeuer the cace ſtandeth, our Lorde Ieſus Chriſt is not come to giuegive vsus occaſion too abuſe the grace that he hath purchaſed vsus, for that were a mocking of him to his face. If we ſhoulde go wallow againe in our owne filthineſſe after that hee hath waſhed vsus in his bloud, were it not a wilfull defyling of the thing that is moſt holy, ye a and which maketh all the whole world holy? Now foraſmuch as we are all of vsus corrupted, and the whole world is ſubiect to curſing, and all of vsus are condemned: there is not any thing to ſanctifie vsus againe, but [onelyonly] the bloud of our Lord Ieſus Chriſt. And how great and intollerable a trecherie were it, if we as much (as in vsus lieth) ſhould fall to beraying of our ſelues again in our own filthines? Thē let vsus marke wel, that to inioy the frute of the death & paſsion of our Lord Ieſus Chriſt, we muſt not take libertie to do euil, nor to liue after our owne appetites and luſtes: but we muſt alwayes come to the ſeparation wherof S. Paule ſpeketh here, which is to be withdrawne from this wicked world, & not to breake aſunder the things that are knit togither with ſo holy a band, nor to diſanull the order of God. The faythfull therefore muſt giuegive themſelues to all pureneſſe of life, and conſider that the redeeming of them by our Lord Ieſus Chriſt, and by the ſacrifice of his death and paſsion, is vppon condition that they ſhould forſake themſelues, according alſo as we heerehow our Lord Ieſus Chriſt telleth vsus,Marke. 8▪ d, 34. that thoſe which wil be his diſciples, muſt abace thēſelues & folow him. What hauehave we thē to do, and what ought to be our trauel all the time of our life? VVe muſt do our indeuer to withdraw our ſelues from the defilementes of this world, that we may cleaue vntounto our God in pureneſſe of life. True it is that this thing is not perfected in vsus vntill wee bee quite withdrawne from the world: but yet that is the marke that we muſt ame at, and whervnto it behoueth vsus to draw more & more. Then like as the faythfull reſort continually to Gods merciemercy, grounding themſelues therevpon, and are not otherwiſe righteous than by the forgiueneſſe of their ſinnes: ſo alſo behoueth it them to kepe on to the end which S. Paule ſetteth down to vsus here, which is to be ſeparated from the world. And thoſe two things are well worthie to bee marked. Some fantaſtical perſons hauehave imagined ſuch a perfection, that whē we be once regenerated in our Lord Ieſus Chriſt, we hauehave no more need of the forgiueneſſe of our ſinnes. Inſomuch that they ſay we keepe the worlde ſtill to their Apſie, when wee preach that we, cannot become righteous but by fayth, nor come in Gods fauor but by his forgiuing of our ſins, and by his couering of thē through his owne goodneſſe. But that is a diueliſh pride, and yet among Papiſts there is no more praiſe than that giuen vntounto Gods goodneſſe. So then let vsus abhorre ſuch harebraynes, and all their blaſphemies, when they go about to be witch vsus ſo farre, as too make vsus beleeue that we hauehave no more neede too be pitied of God, nor to hauehave our ſinnes forgiuen vsus. But let vsus truſt vntounto it, that it ſtandeth vsus on hād to ſigh and grone al our life long, and that there is none other hope to aſſure vsus of our ſaluation, but firſt to yeeld our ſelues giltie, and then to be out of all doubt that the bloud of our Lorde Ieſus Chriſt doth continually waſh vsus pure and cleane. Mark that for one poynt. And therwithall let our indeuor alwayes be to bee ſeparated from this wicked worlde. And how? Euen by praying vntoo God too touche vsus firſt with his holy ſpirite, and afterwarde too increaſe his giftes in vsus, and too mortifie the luſtes of the fleſhe. And ſithe wee feele ſuch a battell, ſo as we be fayne too inforce our ſelues, or elſe that wee do but lympe and halt in going vntoo God, inſomuch that we make many a falſe ſteppe, and oftentymes happen to trippe and ſtumble: let vsus mourne continually ſeeing wee fayle at all aſſayes. Thus ye ſee howe wee may bee deliuered from this wicked worlde. [Namely] not by beeing ſet vtterly free from ſinne, like as alſo when S. Paule ſaith that God hath deliuered vsus [from oure ſinnes] to the intent we ſhould liue perfectly, and vndefiled before him, it is not for that there can be found any ſuch pureneſſe in any man ſo long as he is in this worlde: for all our thoughts do continually rebell agaynſt God, yea and euen the righteouſſeſt men of all ſhall euermore finde themſelues behinde hande, and perceyue that they do ſtill dragge their legges after them. But yet howſoeuer the worlde go, wee perceyue on the other ſyde, that our Lorde Ieſus Chriſt hath alreadie ridded vsus by fayth out of the bondage of the Diuell, and will maintaine vsus agaynſt all aſſaults. If we fall to examination, and eueryevery man trie what is in himſelfe, we ſhall finde that when on the one ſide there is any good deſire in vsus, ſo as wee ſeeke to honour God: [on the other ſide] our owne nature leadeth vsus the contrarie way, ſo as we would fayne keepe aloofe from him: inſomuch that the faythfull muſt needes feele both thoſe two motions in them ſelues, namely that when on the one ſide (as Saint Peter cheereth vsus) the holy Ghoſt counſelleth vsus too giuegive our ſelues to all holineſſe of life:1. Pet. 2. a. 1 on the other ſide we feele our ſelues to be plucked backe by many wicked affections, ſo as we cannot come neare vntounto God as we faine woulde do. And that is the cauſe why Saint Paule in the vij.Ro. 7. d. 19. Chapter too the Romaynes ſigheth and confeſſeth that he is vnhappie, bicauſe he cannot do the good that he is deſirous to do, nor vtterly eſchew the euill that he hateth & abhorreth. Thus ye ſee that the thing which wee hauehave to marke concerning the deliuerance that is mencioned heere, is that our Lord Ieſus Chriſt hath not ſo regenerated vsus alreadie by his holy ſpirite, as to ſet vsus in full freedome to walke as we would wiſh, and to runne ſo ſwiftly and with ſo cheerfull a courage as were requiſite. But his deliuering of vsus is to make vsus holde on our way ſtill towardes our marke, that is to ſay, to make vsus yeelde our ſelues wholy in obedience vntounto God, and to withdraw our ſelues from our corruptions, and too forſake them more and more, vntill the tyme of full perfection be come, which is, when our Lord God ſhall hauehave throughly repayred his Image in vsus. Now by the way, although the Galathians were partly ſlipt away, and had giuen eare to the buzibodies that had diſguized the Goſpel, and made ſuch a mingle mangle of it, that Ieſus Chriſt was as good as ouerwhelmed and buried: yet notwithſtanding S. Paule matcheth them ſtill with the faythfull, for whom the ſacrifize was offered, according alſo as he placeth them in the Church of God. He ſpeaketh not to the Renegates that had forſaken Ieſus Chriſt. True it is, that he will anon ſhew them their fault: but yet for all that, he mindeth not to exclude them vtterly from the hope of ſaluation. For ther were no cauſe for him to write to them, if it were not to draw them backe againe, and to winne them and to bring them againe into the good way. Foraſmuch then as S. Paule laboureth to bring backe the Galathians into the way of ſaluation (as need was:) therefore he admitteth them ſtill to the ineſtimable benefit that is purchaſed for vsus by the ſonne of God, and reckeneth them ſtill as ſeparated from the worlde, knitting them to the felowſhip of thoſe whome God accepteth and auoweth for his children. And that is, bicauſe there was yet ſome ſeede of the Goſpell in them, and although they were ſnarled in ſome errours, yet they had not vtterly forſaken God, nor gone quite away from the Goſpell. For that conſideration therefore, Saint Paule holdeth them backe, and reckeneth them ſtill in the number of the faythfull. And ſo although we bee not worthie of it, yet will God recken vsus as of his houſeholde for his woordes ſake which is preached among vsus. No doubt but it ſhall bee to our ſorer damnation, if God call vsus, and wee anſwere him not. But if wee hauehave any good deſire too come vntoo him, and yet hauehave ſtill many vyces and infirmities in vsus: he accepteth vsus as his owne, for his woordes ſake. And wee bee called his Church,Mat. 4. a. 5. & 27. f. 25. not for that we be worthie of that tytle, but bicauſe that as the Citie of Ieruſalem was called the holy Citie in reſpect of the promiſes, namely that the Goſpell ſhould come from thence, and that the Redeemer of the worlde ſhoulde be manifeſted there: ſo by like reaſon we be called the faythfull, and the children of God, and are muſtered in the aray of his Church, when the Goſpell is preached among vsus, and men conſent therevnto, although it be not with ſuch reuerence and perfectneſſe as were meete. Neuertheleſſe, how ſoeuer the cace ſtande, Saint Paules vſing of ſuch mildene … towardes the Galathians, is not to foad them in their vyces, nor too ſooth them vp with fonde flatterie after the maner of many men, whom we ſee deſirous to bee flattered after that ſort: but we ſhall ſee anon how he rebuketh them as ſharply as may be, inſomuch that he calleth them witleſſe. And how can theſe things agree togither? It is for that on the one ſide, he intendeth to aduaunce the grace of God, which had bin opened in that Church: and that on the other ſide, he was faine to ſcoure away the vices that were in it, as neede was. VVe ſee then hereby, that when God hath planted his Church in any place, it followeth not by and by therefore, that all things are to be commended there, and that there is nothing but all godlineſſe in it, as the Papiſtes imagine, who vnderunder the name of the Church would faine couer all their abhominations, yea euen the moſt horrible and diueliſhe abhominations in the whole worlde. As howe? The Church [ſay ſay] cannot erre:2. Tim. 4. d. 25. ſhe is the bryde of Ieſus Chriſt: ſhe is the piller of truth. Yea, but in the meane while looke vponupon the Churches of Galatia. VVhat ſayth the holy Ghoſt of them by the mouth of S. Paule? Among them there were Renegates that had renounced the Goſpell: there were as foule and outrageous hereſies among them as could be. Then let vsus vnderſtand, that we muſt neuer bee ſo tyed to men, as not to condemne their faultes when they come to the ſcanning: but that all things muſt be made ſubject to Gods worde, and euerie thing be condemned that is not agreable thervnto, ſo as nothing may hinder God from hauing his authority continually, and from putting all things vnderunder foot which agree not with his word, but that men do condemne them, & vtterly abhorre them. Furthermore, let vsus not ceaſſe to draw thoſe continually vntounto God, which hauehave any enterance alreadie. And although we perceiue them to be weake or ſtepped aſide out of the way: yet let vsus alwayes ſet forth Gods grace, that it may growe and bee ſtrengthned more and more in them, vntill we be all gathered thither as we bee dayly called, that is to wit, to our Lorde Ieſus Chriſt.
Now let vsus fall downe before the Maieſtie of our good God, with acknowledgement of our faults, praying him to make vsus perceyue them more and more, and that we may be ſo touched to the quicke, as we may miſtyke of them, and ſo imbrace his grace, as it may be more and more increaſed in vsus, and we be hilde vp and ſuſteyned in our weakneſſe by his hande, vntill he hauehave brought vsus to the holy perfection of the heauenly kingdome, which is purchaſed for vsus by the meanes of our Lord Ieſus Chriſt. And ſo let vsus all ſay, Almightie God our heauenly father. &c.