Sermons on Galatians, Sermon 20
The .xx. Sermon, which is the ſixth vponupon the third Chapter.
15. Brethrē, I ſpeake after the maner of men. Although it be but a mans Teſtament, [yet] if it be proued, no man breaketh it, or putteth [aught] to it.
16. Novv the promiſes vvere ſpoken to Abraham and his ſeede. He ſayth not, and to the ſeedes as ſpeaking of manie, but as of one, and in thy ſeede, vvhiche is Chriſte.
17. This is it that I ſay, as touching the couenant that vvas confirmed before by God in Chriſte: the lavv vvhichwhich came foure hundred and thirtie yeeres after, cannot impeach or aboliſh the promis.
11. For if the inheritāce come by the lavv, then commeth it not of promis: but God gaue it to Abraham by promis.
IT were great ſhame for vsus if God ſhould beare no more ſway with vsus than mortall creatures. For what compariſon is there betwixt his maieſtie, and the ſtate of men which are but a fading ſhadow? And yet notwithſtanding it is an ordinarie matter with men too preferre themſelues before God: which is ſo ougly a thyng, that if the Sunne were matched with the darkneſſe of hell, it were not ſo great a confuſion, as to exalt men aboue him to whome all honor belongeth. But howſoeuer the cace ſtande, it is a vice (as I ſayd) which hath euermore reigned and ſtil reigneth at this day too much in the world. For looke what man ſpeaketh, it ſhall ſtrayghtways be beleeued: and if folke be loth to do it of their owne good will, yet muſt they be fayne to hold them to it in all matters that are allowed by law. Behold, God ſpeaketh, yea and that right ſubſtantially, ſo as he ouerſlippeth not any thing that may giuegive credite and aſſuredneſſe to his word: and yet notwithſtanding we bee always in a mamering, or elſe we fall to flat reaſoning againſt hym. Muſt it not needes be then that we be out of our wittes, when wee diminiſh Gods authoritie after that faſhion, and yeeld more credit to creatures than to him that made both heauen and earth wyth his only word, and mainteyneth all things by the ſame? That is the cauſe why S. Paule in this text vſeth this preface: I ſpeake (ſayth he) after the manner of men. For if hee had ſayd no more but thys: Couenantes ſhall bee kept heere bylow without breaking or repealing, and therefore needes muſt Gods promis bee euerlaſting: that had bin true, but yet had he ſpoken too coldly of Gods maieſtie, in raunging him ſo in aray among earthly creatures. But whereas hee ſayth that hee ſpeaketh after the manner of men: it is all one as if he had ſayd that he vſeth not ſuch maner of ſtile and ſpeech as might beſeeme to treate of the maieſtie of God. For both the Sunne and Moone, ought too forgo their brightneſſe when Gods glory commeth in preſence. All of it muſt needes bee darkened: what ſhall then become of thoſe that are but as flyes & frogges crauling vponupon the earth? For make men neuer ſo much of their painted ſheath, yet are they leſſe than naught worthe before God. Now when wee heere this, wee ſhould bee the more reſtreyned, that wee vſe no replying, but with all reuerence take in good worth the thing that is tolde vsus heere: that is too wit, that if God hauehave voutſafed too giuegive them full aſſuredneſſe of their ſaluation, which receiue the promiſe that is preached vntoo them: wee muſt not take vponupon vsus to reaſon againſt him. For when a deede is paſſed among men, if it bee entered of record, it ſhall be receyued and go for good euidence: and what then ſhall bee done when God ſhall hauehave opened his holy mouth to beare vsus recorde of his good will? Is there any ſolemnitie among men that commeth neere too the glory of God, who will hauehave vsus too ſticke too that which he hath ſpoken and vttered? True it is (as I hauehave touched alreadie) that we ought to fight agaynſt the lewdneſſe which is rooted in vsus, too yeelde credite vntounto God: for wee bee ſo bent to miſtruſtfulneſſe that not one worde of the things whiche God hathe vttered ſhall euer hauehave ſetling in our harts, except wee hauehave fought agaynſt the vice wherein wee bee ſo ſore intangled. So then, eueryevery of vsus when he commeth too bee taught in Gods worde, muſt examine what is in himſelfe: and when he ſeeth him ſelfe ſubiect ſtill too many diſtruſtes and doubts, he muſt miſlike of it, and pray God to touch all his ſenſes in ſuche wiſe too the quicke, that he may reſt wholly vponupon the thing which he heareth [at his hande] according alſo as it is the office of the holy Ghoſt, to ſeale in our hearts the truthe which is certayne inough of it ſelfe, howbeeit that it bee not certayne vntounto vsus, till it be aſſured too vsus from aboue. For if wee were of our owne mouing inclined to beleeue God:2. Cor. 1. d. 22. the holy Ghoſte ſhould not neede to worke in that behalfe.Eph. 1. c. 13 But it is ſayde, that he is the very Seale wherewith God marketh vsus, and whereby▪ he imprinteth and ingraueth in our harts the …ings whiche elſe ſhould neuer be receyued. Yea and wee muſt alſo marke well, that Sainct Paule ſetteth downe heere two wordes, namely that no man diminiſheth or diſanulleth the thing that is authorized among men by lawfull and orderly meanes, nor alſo addeth any thing too it. For althoughe wee bee not alwayes vtter rebels, yet are our wittes ſtil tickling vsus too make ſome additions and gloſes to Gods worde, and we can not abide to holde vsus to the ſimplicitie that is conteyned there. Then if wee conſider well what wee bee without ſelfe ſoothing, eueryevery of vsus ſhall finde two vices in vsus. The one is, that when God hath ſpoken vntounto vsus, wee can not throughly conſent to ſay Amen vnfaynedly, or to accept his promiſes, or to bee moued at his threatnings. Men will alwayes vſe ſhiftes, and wee neede not to ſeeke farre for example thereof: for (as I ſayde) wee hauehave experience of it in our ſelues. The other is, that although we yeelde God his due honor in beleeuing his worde too bee true and infallible: yet wee will alwayes bee adding vntounto it, and that doo wee ſee too muche in the Papacie. VVhereof commeth that confuſion or mazeworke whiche wee ſee too bee in the ſeruing of God, the great number and diuerſitie of faſhions, and the great ſtore of abuſes and falſehoods, but of that men hauehave not yeelded too the things which God ſheweth them, but hauehave made additions and confuſed medlies of things that came of their owne brayne? In what maner doo the Papiſtes indeuer them ſelues too ſerue God? EueryEvery man hathe his ſeuerall deuotion by him ſelfe, and therewithall an infinite number of gewgawes. Theyr ſaying is, that the Churche hath commaunded all: but what ſoeuer it bee, it is all of mans inuenting. And what a thing is that? Dyd not God ſufficiently foreſee what he woulde lyke of?1. Sa. 15. e. 22. He telleth vsus that in the Lawe wee hauehave all perfection, and that he will not hauehave vsus too holde any other rule.Oſee. 6. b. 6. Agayne he addeth that he had leuer hauehave obedientneſſe than all the ſacrifices in the world.Mat. 9 b. 13. & 12. a. 7. His minde is too holde men in awe, that they ſhoulde not preſume to mingle any thing of their owne brayne and imagination. But what and if God hauehave ſayde ſo? Yet will men beare him downe that this and that were good, and they will needes adde a hundred times more than he had ordeined. Yea and (which worſe is) they holde ſcorne of that which he requireth, and exacteth moſt ſtraightly, and in the meane while magnifie fond toyes and pelting traſh, which not only are of no value before him, but alſo lothſome to him, bicauſe he diſalloweth all things that men thruſt vponupon him after that faſhion to ſpite him with. Now then we ſee hereby how eager and preſumptuous alſo men hauehave always bin, in thruſting themſelues forward to ſerue God after their own liking: howbeit that was but a peruerting of all the holy ſcripture. For beholde, whereas God telleth vsus that the cheefe ſacrifice which he demaundeth of vsus, is that we ſhould reſort vntounto him, and offer vp our requeſts after the maner which he hath appoynted to be the meane for vsus to come familiarly and boldly vntounto him, that is to wit, by making our Lorde Ieſus Chriſt our aduocate: Men will needes hauehave vsus pray vntounto Saincts deceaſſed, and to make them our patrons and aduocates to be a meane betweene God and vsus, when wee go about too ſeeke his fauour. As muche is to be ſayde of all the reſt of their doctrine. God hathe commaunded vsus too pray one for another: and they ſay wee muſt pray for the wretched ſoules that are in Purgatorie. And who hathe commaunded all this? Men hauehave ſurmiſed that ſo it ſhould be, and according to their ſurmiſing, ſo it muſt bee. Lo what their raſhneſſe is. God hath ordeyned his ſacraments for vsus too aſſure vsus of his promiſes by their meanes, and he will hauehave them to bee as Seales of ouermeaſure, that our infirmitie may bee the better ſuccoured. VVee hauehave Baptiſme, whereby God dooth vsus to wit, that wee bee waſhed and clenſed from all our ſpottes by the bloudſhed of hys only ſonne, & that therewithall he accepteth vsus as his members of his body, & bringeth vsus into his Church. Nowe, the Papiſts are not contented with this ſimplicitie, but will needes hauehave ſpittle, and taper lighte, and other gewgawes that are irkeſome to thinke of. And whence come ſuche additions, but of this diueliſh boldneſſe, that when God had ſtabliſhed all that was meete and conuenient for the turne, and in ſuch wiſe as nothing was to be miſliked, men coulde not finde in their hearts too take it in good worth, but (as I ſayde afore) were inflamed with ſuch an ouer eagerneſſe and outrage, as they muſt needes bee adding, mingling, chaunging, interlacing, and turmoyling without ende or meaſure. So muche the more therefore doth it ſtand vsus vponupon, to hold faſt that which God ſheweth vsus by S. Paule: namely that for as muche as God hath authorized his worde, it is not lawfull for men to adde any thing too it, but that all our wiſdome is to ioyne with him, and too receyu… without ſcanning what ſoeuer commeth out of his mouth. And if this be verified of the promiſe that was made vntounto Abraham: much more reaſon is it that we now a dayes ſhould keepe the ſame modeſtie, ſeeing we hauehave much fuller inſtruction in the Goſpel. Truely the ſubſtance of the thing that is preached vntounto vsus now a dayes, differeth not from that which Abrahā heard of Gods owne mouth. But what ſoeuer it be, we hauehave now a much more familiar maner of teaching, bicauſe our Lorde Ieſus Chriſt who is the day ſunne of righteouſneſſe, is manyfeſted vntounto vsus. Seeing then that there is no hardneſſe at all vntounto vsus, if we liſt to giuegive eare: is it not an intollerable trayterouſneſſe, if our luſts be ſtill itching too adde one thing or other? Howſoeuer wee fare, let vsus learne to holde vsus to that which God hath taught vsus. For we may not deale otherwiſe than with ſuch modeſtie in that behalfe, bicauſe that if we ſwarue neuer ſo little aſide from that rule, by and by wee bee in Satans ſnares, readie to be caried one way or other to all confuſion. But let vsus bee well aduiſed: and ſeeing that S. Paule ſaythe heere, that the lawe could not any whit impeache the promiſe which was made before: what ſhall become of vsus in theſe dayes, if wee wyll needes hauehave the inuentions of mens fooliſhe heades, to impeache the pureneſſe of the Goſpell, ſo as it may not bee perceyued whither God or his creatures bee more maſter? Thus yee ſee what ought to holde vsus in awe, that wee paſſe not our bounds, but that our fayth bee alwayes wholly ruled and directed by the ſingle worde of God, and that wee reiect what ſoeuer is added by man. And that is in effect the thing whiche wee hauehave too gather heere. Nowe as touching that S. Paule ſayth, that the couenant was establiſhed of God towarde Ieſus Christ foure hundred yeeres before the Lawe. Heerein wee ſee the ſame thing whiche I touched this morning: namely that when God vttered him ſelfe to be a father, whether it were towards Abraham, or towards Noe, or towards any other, it was not but by the meanes of our Lorde Ieſus Chriſt. For there is as it were a deadly foade betweene God and man, in reſpecte that they be corrupted by originall ſinne, in ſo much that if God let vsus alone in our natural plight, ſurely al our thoughts are curſed, al our affections are crooked, frowarde, and full of ſtubborneſſe, & al our wittes are beſtayned with vices, ſo that wee hauehave not one ſounde and vninfected place in vsus, from the crowne of our head to the ſole of our foote. And for as much as we be ſo contrarie to God, and to his will: it muſt needes be that wee are his enimies, for he can not be vnlike him ſelfe. Then if God be our enimie, we can not come to him to hope for any fauour or grace at his hande, excepte Ieſus Chriſt be as a meane to reconcile vsus agayne. Thus yee ſee that the fathers of all ages preaced not vntounto God, but by the guyding of the mediator. And that is the cauſe why S. Paule in this texte ſayth, that the couenant was made too Ieſus Chriſte. Truely Ieſus Chriſt had no neede of any of the promiſes that were made to the fathers of olde time, and are continued ſtill by God euen vntounto this day towards vsus: but yet did he receyue them as head of the Churche. So wee ſee that God had not an eye ſimply vntounto Abraham, nor too the worthineſſe that was in him, but that Abraham was a member of the Churche, whereof Ieſus Chriſt was alwayes the head.Pſ. 89. c. 37. Alſo when God choſe Dauid too bee King, and tolde him that his ſeate ſhoulde endure as long as the Sunne and the Moone in the skye: it was not for any woorthineſſe that was in Dauids owne perſon, but it was all done in reſpect of our Lorde Ieſus Chriſt. And likewiſe at this day, when God telleth vsus that he will be fauorable too vsus if wee ſeeke him, yea and that he will hauehave vsus come boldely vntounto him: it is not in any other reſpect than for that our Lorde Ieſus Chriſt hath gathered vsus togither to bee of his body. And this ſerueth vsus too two purpoſes. The one is too bring vsus to humilitie. For if eueryevery of vsus marke well what he is: wee bee Gods enimies. By reaſon whereof the gate is ſhutte agaynſt vsus, ſo as wee can not hope for any fauour at his hande, but rather feele and conceyue him too bee our iudge, alwayes readie too thunder downe vponupon our heades, and too ouerwhelme vsus. Therfore whereas it is ſayde that the promiſes are made vntounto vsus by the meanes of our Lord Ieſus Chriſt: we muſt ſhrink down our heads, and acknowledge that Gods only begotten ſonne is his only derling, and that the fauour which we hauehave is only in him [and for his ſake.] Let that ſerue for the one poynt. The other is, that the promiſes hauehave ſo much the more certentie in that reſpect. For if ſuche troubles as theſe doo come in our minds [ſo as we think with our ſelues] what art thou? thinkeſt thou that God voutſafeth too ſtoupe downe vntounto thee? Thou art but a worme of the earth, duſt, cinder, and rottenneſſe. Moreouer thou haſt a Sea of vices in thee, and therfore what a preſumptuouſneſſe were it for thee to thinke thy ſelfe to be one of Gods children, till he come to ſeeke thee? If wee bee tempted after this maner to diſtruſt, let vsus bethinke vsus of that which is ſpoken to vsus in this text: that is to wit, that the promiſe was made on the behalfe of Ieſus Chriſt. Although then that there be nothing in vsus but all wretchedneſſe, yet it ought to ſuffiſe vsus that there is worthineſſe, power, and righteouſneſſe inoughe in the ſonne of God, and that he alſo is the perſon in whome wee receiue the promiſes. Nowe remayneth for vsus too knowe, by what meanes wee come vntounto God: namely by the [promiſed] ſeede, which is but only one, as S. Paule addeth: For if men turne neuer ſo little from our Lorde Ieſus Chriſt, by and by they be cut off frō the kingdome of heauen. And if this was ſpoken too beate downe the pride and falſe preſumption that was among the fleſhly children of Abraham: what is to be ſayde to vsus, whiche are but afterbirthes borne out of time in compariſon of them, as S. Paule termeth vsus in the tenth to the Romanes? VVherefore let vsus vnderſtande that all ſuch as content not them ſelues with our Lorde Ieſus Chriſt, do vtterly renounce al hope of their ſaluation. For there are not two or three, but onelyonly one Mediator (ſayth S. Paule) like as it is not ſayde, that there is any more than one ſeede. I hauehave told you alreadie, that many come of Abrahams linage, which yet notwithſtanding were not heires of the promiſe. Then if we come not to Ieſus Chriſt to be gathered vntounto him: ſurely God diſclaymeth vsus, and telleth vsus that wee bee none of his, and that he will hauehave none acquayntance at all with vsus. Therfore although the world go aſtray to be toſſed too and aad fro, according as we ſee how on the one ſide the Papiſts hauehave infinite meanes to come vntounto God, & lykewiſe on the other ſide the Turkes and the Iewes, all whiche hauehave quite forſaken our Lord Ieſus Chriſt: yet let vsus leane wholly vntounto him, and aſſure our ſelues that if we be once ingreffed into his body by fayth, and made one with him, the promiſes belong vntounto vsus. VVhy ſo? For they were giuen vntounto him, not for his owne cōmoditie, as I hauehave ſayd alreadie (for he had no neede of them) but for our behoofe that we might be made partakers of them. Thus yee ſee in effect how wee ought to make our profite of this texte. But wee hauehave too marke alſo, concerning the antiquitie which S. Paule treateth of heere, that the doctrine of the Goſpell is no new deuiſed thing, nor a thing that had bin vnknowen of before: but that God hathe continually euer ſince Abrahams tyme vntounto this day, called vsus to be his adopted children, & proued him ſelfe to be our father. Truely it was euen before Abraham was borne: neuertheleſſe it muſt ſuffice vsus, that as then there was made ſo full diſcouerie of it, as wee knowe that God did then beginne to publiſhe the things that are conteyned in the Goſpell at this day, and that the fathers had none other way wherby to come to ſaluation, than the ſame that is ſhewed vsus at this day. And this is very needefull for vsus. For many buſie bodies doo now vnskilfully imagine, that the Goſpell was neuer heard of before: yea & there are of theſe ſcorners of God, and heatheniſhe felowes, who to imbrace the authoritie of God, & of his Goſpell, ſay it came vp within theſe ſixteene hundred yeres, and that it was neuer heard of in the world before. VVhat (ſay they)? had God forſaken the world quite and cleane? As who ſhould ſay, we ſaw not with our eyes, and might not feele with our fingers, that God neuer varied, but that euen at ſuch time as it pleaſed him to adopt Abraham, then were we alſo included in him, and the gate of ſaluation was opened vntounto vsus▪ howebeit that the accompliſhment therof came not till the full time was expired, as I hauehave declared this morning, and ſhall declare more at lengthe in time conuenient.Eph. 3 b. 9▪ And heere yee ſee why S. Paule ſaythe that the preaching of the Goſpell was a ſecrete that had bin kepte hidden from the beginning of the worlde. But yet had God determined it before, and made ſufficient promiſe of it, as wee hauehave ſeene. Heere yee ſee alſo why wee bee called Abrahams ofſpring. For wee belong no whit at all to him in reſpecte of the fleſhe. But fayth is a ſufficient bonde too knit vsus vntounto him. Furthermore wee ſee that our Lorde Ieſus Chriſt, who is the pledge of mens welfare, is nowe reuealed vntounto vsus, too the ende that wee ſhoulde hauehave the better aſſurance that wee bee▪ hys, and that hee wyll holde vsus for the members of hys body. And that is the cauſe why Chriſt ſayde that Abraham ſawe his daye, and was glad of it. The Iewes alledged the worthineſſe of the Patriarke: yea (ſaith Chriſt) as though your father Abraham had not reſted vponupon the things that were ſpoken too him concerning mee.Ioh. 8. g. 56 Therefore he ſawe my day, and it was the thing wherein he tooke all his comforte, in ſo muche that he had not any other hope of ſaluation, than by the beleefe which he had in the doctrine which is preached vntounto you at this day by the Goſpell. That alſo is the very ſame thing that is ſpoken of Iohn Baptiſt by the Prophet Malachie,Mal. 4. b. 6. namely that he was ſent to knit the hearts and mindes of the fathers to the children. And this is not ſpoken only of the perſon of Iohn Baptiſt, but it belongeth alſo to the doctrine of the Goſpell. Yee ſee then that the thing wherevnto our Lorde calleth vsus, is that although Abrahā be rotten in the earth ſo long tyme ago: yet wee may aſſure our ſelues, that there is none other promiſe than that for vsus too truſt vntounto, ſo wee be knit vntounto him by fayth, and doo ſo agree togither as wee can call vponupon God with the ſame minde wherewith he was gouerned, according as in very deede he had his minde fixed vponupon our Lorde Ieſus Chriſt. Nowe then for ſo muche as wee bee vnited vntounto Abraham, let vsus tende to our Lorde Ieſus Chriſt, and let him be our aming marke, and our ſhoote anker, till wee be all aſſembled togither, and gathered vp into the heauenly kingdome. Lo what wee hauehave to conſider when mention is made of the promiſe that was made before the lawe. Yea and wee ought to bee greatly prouoked to conſtancie, when wee perceyue that our father Abraham did alwayes wayte for our Lorde Ieſus Chriſt, althoughe it were ſo long ere he ſhould be diſcouered to the world, and it was tolde hym that hys ſeede ſhoulde bee hilde priſoners in a ſtraunge lande. After that God had tolde him that all the worlde ſhould bee bliſſed in his ſeede: he addeth, and yet for all that, thinke not that this ſhall bee performed within theſe twoo or three dayes, or a hundred yeeres hence: for thou thy ſelfe muſte firſt die, thou thy ſelfe muſte firſte bee conueyed hence intoo a ſtraunge countrie, where thyne ofſpring ſhall bee oppreſſed with all tyrannie and crueltie. Aſſure thy ſelfe I will be reuendged of it, but yet muſt thy ſeede ſmart in the meane while. Abraham herde all this: Againe after that the lawe was giuen, there paſſed other twoo thouſand yeeres more ere our Lorde Ieſus Chriſte came. Nowe coulde Abraham neuer hauehave truſted too that which was ſpoken too him, if he had not bin armed with heauenly power, for he himſelfe could not inioy the benefite that was offered him, nother ſhould his children inioy it that were too come. Yee ſee then that two thouſand and foure hundred yeeres were then to paſſe,Hebr. 11. b. 18. and yet notwithſtanding Abraham repented him not that he had forſaken his fathers houſe, (as the Apoſtle declareth in the eleuenth too the Hebrewes) but hilde on his race ſtill, albeit that God intended too trie his patience too the vttermoſte. Of much more reaſon ought wee now adayes too go on ſtedfaſtly whither ſoeuer God calleth vsus, and too hold vp our heades till we come too the crowne of glorie, not withſtandyng that as now it bee hidden from vsus, and that wee muſt bee fayne too beleeue and hope for things that ſurmount all our capacitie and which wee cannot perceyue. Thus yee ſee how wee ought too put this text in vre. Nowe herevpon S. Paule concludeth, that if the inheritance come by the lawe, it ſhall not come by fayth. But God gaue Abraham all things in reſpect of fayth: and therefore it is too bee concluded, that the Lawe muſt needes ceaſſe when men go about to get fauour at Gods hand, and the prayſe of our ſaluation muſte bee yeelded all wholly vntoo him. S. Paule in ſpeaking here of inheritance, meeneth two things. The one is that what ſoeuer God hath at any time promiſed vsus, is of his owne meere free goodneſſe: for an inheritance is not a wages or hyre. True it is that a father in giuing his children their heritage may well ſay, See how I take paynes for you. Marke what ſhall come of it. Yee ſhall hauehave my goodes among you. But yet howe ſoeuer the father deale with them, he hath none other reſpect than too his owne kinſhip. He laboreth and taketh great paynes too prouide for ſuch as are ſo alied vntounto him. Seing then that heritages are things of free gifte among men: wee muſt not take eternall lyfe as a deſerued wages or hyre at Gods hand. For why, it is an heritage. Marke it for a ſure grounde, that heere all woorthineſſe of men is excluded. For when a man makes his children his heires, he paſſeth not whither they hauehave done any greate woorke or no, or whither they bee fayre or foule, or whither they bee one thing or other: but it is ynough for him that they bee his children, and that his minde is too prouide for them. Another poynt is, that Sainct Paule in ſo ſaying, giueth vsus an incling that wee bee all of vsus vtterly reiected of God, ſo as wee cannot (no not euen in this tranſitorie lyfe) inioy any thing at all, but by the onelyonly meere grace of God. True it is that the Sunne ſhyneth as well vppon the faythleſſe as vppon the faithfull, and all men are nurriſhed alike with the things that God giueth and graunteth vntounto them: but yet howſoeuer they fare, the vnbeleeuers poſſeſſe not any thing by iuſt tytle. They are but theeues, and muſte yeelde account of the benefites and goodes whiche they hauehave receyued of God, euen too the laſt droppe of water, bycauſe they were not ſanctified, but defiled them aſmuche as in them lay, bycauſe they had no fayth, whiche (as ſayeth Sainct Paule) is the thing whereby the benefites that God giueth vntoo vsus are made cleane.1. Tim. 4. b. 5. That is the way for vsus too vſe them lawfully: but lette fayth bee away, and there ſhall be nothing elſe but vnclenneſſe. For why, if my handes be foule, and I handle the preciouſeſt things in the worlde with them, they ſhall bee rayed with the filthineſſe of my handes. Euen ſo is it when wee abuſe Gods benefites. The vnbeliefe that is in vsus defileth all: and in the ende, all creatures muſte crie out for vengeance vppon vsus, bycauſe wee abuſed them if we poſſeſſed them not with faith.
Yee ſee then that wee cannot inioy any thing at all, vnleſſe wee bee Gods children. And for the ſame cauſe alſo, Sainct Paule in the fourth too the Romanes,Rom. 4. c. 13. thinkes it not ynough too ſet downe the heauenly lyfe and euerlaſting ſaluation: but alſo nameth the heritage of the worlde, and ſayeth that Abraham was made heire of the worlde, and that the ſame was not for that man alone, but for all menne in generall. Therefore whereas God adopteth vsus and telleth vsus that he will be gracious vntoo vsus, it is too the end that while wee liue heere beneath, wee ſhould bee fedde by his hand, and he in giuing vsus foode make vsus too taſte aforehand of the louelove whiche he beareth vsus, and of the care that he hath ouer vsus. Too bee ſhorte, wee may and ought alſo too beholde Gods fatherly goodneſſe in all his creatures. Doo wee open our eyes and looke vponupon the light of the Sunne? Euen there dooth God ſhewe himſelfe a father towardes vsus. VVhen wee eate and receyue our ſuſtenance, God reacheth out his hande too ſhewe, that wee bee alreadie fedde by him as his owne children. Too bee ſhorte, in all things and by all meanes he maketh vsus too taſte his fatherly louelove aforehand, too the intent wee ſhoulde bee confirmed in the things that he ſheweth vsus in the Goſpell: that is too wit, that he hath reſerued a better heritage for vsus, as for his children whom he hath adopted. Then muſt all creatures direct vsus vntoo heauenward. But ſurely wee doo the cleane contrarie: for wee apply Gods creatures to our owne luſtes, ſo as wee behilde downe ſtill by them heere. To bee ſhorte, looke how many helpes God hath giuen vsus too drawe vsus too him: ſo many lettes hauehave wee too holde vsus backe in the worlde. For wee neuer paſſe too knowe howe wee ſhould bee reckened for Gods children, ſo wee may liue at our eaſe in this worlde: that is ynough for vsus. But yet for all that, it ſtandeth vsus greatly on hande too perceyue, that God dooth alreadie in this worlde ſhewe himſelfe a father towardes vsus, and intendeth too doo vsus too wit what a care he hath of vsus, too the ende wee ſhoulde learne too referre our ſelues wholly vntoo him, and there too reſte. Yee ſee then, that by this woorde Heritage or Inheritance, God ſheweth, firſte that whatſoeuer he offereth vsus is of his owne meere free bounteouſneſſe: and ſecondly that wee bee ſo curſed, that wee hauehave no righte too any thing, no not euen too a droppe of water: excepte God make vsus his heyres, and that muſte bee done all onelyonly for our Lorde Ieſus Chriſtes ſake. And therefore we muſt once againe call to rememberance how wee hauehave heretofore ſeene, that the promis was made too Ieſus Chriſte. Then is not Abraham the ſtay and ſhoote anker thereof.Hebr. 1. a. 2. And for that cauſe alſo is our Lord Ieſus named the heyre of all things: and looke what he hath peculiar too himſelfe, that doothe he communicate too vsus, as too the members of his bodie. In that reſpect alſo doth S. Paule ſay,1. Cor. 15. d. 27. that the ſaying whiche is written in the ſeuenth verſe of the eyght Pſalme, (whiche is, that he is made Lord of all things) ought too bee applied firſt of all to his perſone. True it is that the ſayd text is ſpoken of all men, according as wee ſee how God hath put all beaſtes of the earth in ſubiection to man, ſo as they bee fayne too die too giuegive vsus ſuſtenance, and too clothe vsus and keepe vsus warme. Againe, we ſee how the earth yeeldeth vsus frutes. Therefore the lordſhip of the worlde is giuen vntoo vsus, how beit, that is but by the meanes of our Lorde Ieſus Chriſte. For (as I hauehave touched alreadie) if wee bee ſeparated from him, wee bee forthwith ſo cut of from Gods houſe, that the inheritance of them belongeth no more vntoo vsus, than too the furtheſt ſtraungers in the worlde. But nowe let vsus come too the chiefe poynt that is contayned heere. S. Paule ſayeth, that this heritage commeth not of the Lawe, but of Fayth. VVhereas he vſeth theſe twoo ſpeaches, and cuppleth them toogither: they bee things flat contrarie as I hauehave tolde you heretofore. Not that the lawe is contrarie too fayth: but bycauſe that too bee iuſtified before God, and too obtayne fauour and merciemercy at his hand, cannot come too paſſe by the Lawe. The Lawe was not giuen too that end, (as we ſhall ſee in the next Sermon) but too the cleane contrarie. So then, ſeyng that the heritage commeth by fayth: we muſt conclude that our woorkes can doo nothing, and that wee muſt bee fayne too come to God vtterly emptie, as poore beggers too craue too bee filled by him, bicauſe wee hauehave not one drop of goodneſſe in our ſelues. Yee ſee then whereat S. Paule ameth, when he ſayeth that the inheritance cōmeth of fayth and not of the lawe, according alſo as God gaue it vntoo Abraham in reſpect of fayth. And let vsus marke, that if wee bee not able too deſerue any nurriſhment in this worlde: what ſhall wee bee able too doo towardes the poſſeſsing of the kingdome of heauen? VVhen there is any talking of corruptible ſuſtenance, it is nothing in compariſon of the heauenly glorie.1. Cor. 15. d. 28. For it is ſayde that wee ſhall bee made parttakers of the glorie of our God, and that then wee ſhall bee all in all things. But as now wee cannot deſerue ſo much as one bit of bread: for the inheritance cōmeth of fayth: that is to ſay, all that euer God hath promiſed men, is of his owne meere free goodneſſe. And howe can wee then purchace the Realme of Paradice? what a pryde is it for men to preſume to come to it by their own ſtrength? muſt it not needes be that they are caried away with a terrible rage? Moreouer, in ſaying that God gaue all things to our father Abraham in reſpect of his fayth, S. Paule doth yet better expreſſe and ſhewe that which I hauehave told you alreadie: namely that man is able to deſerue nothing of himſelf, and that he muſt bee fayne too hauehave all of free gift. He had ſayd afore, (as we hauehave ſeene already) that the promiſes were made and vttered: but here he vſeth the woord Giuing. As if he ſhould ſay, here is not a bargayne betweene partie & partie, too ſay I will do this, and thou ſhalt do that: I wil ſell, and thou ſhalt buy: but God doth freely giuegive, and man doth but onelyonly receiue. Seing then that we muſt come vntounto God to receyue that which he offereth vsus, and that we hauehave not any other title to the things that we looke for at his hand, than only by free gift: let vsus forget all the worthineſſe which we imagine to be in our ſelues, and acknowledge that we be nothing. And ſurely S. Paule vſeth one other maner of ſpeach, which ſerueth to expreſſe better the thing that is ment here: which is, that if the heritage came by the Law, the promis were diſanulled, and ſo conſequently faith. Therefore to be ſure of the promis, the heritage muſt needes come by faith. And my alledging herof, is bicauſe the thing that is ſpoken in this text, might ſeeme darkſome by reaſon of the ſhortneſſe of it: namely that the heritage of ſaluation, yea and all the benefits that God beſtoweth vponupon vsus in this world, muſt proceede of our fayth: that is too ſay, without bringing any thing at all of our owne, but onelyonly by receyuing all things of Gods free gift. For why? Put the cace that wee ſhoulde hope too receyue according too our woorkes, according to our owne woorthineſſe, and according too our deſertes towardes God: how might wee bee ſure of the promiſes? Truely wee ſhould hang alwayes in a mamering: for it would behoue vsus ſtill too conſider thus, verie well, how haſte thou diſcharged thy ſelfe? what haſte thou done? And ſo ſhoulde fayth bee vtterly daſhed. But fayth ought too aſſure vsus fully of Gods good will towardes vsus: whiche thing it ſhoulde not doo, but wee ſhould hang ſtill in doubte, and it ſhoulde bee but a bare opinion, and that opinion ſhould bee but an illuſion of Satan. For all they which thinke too hauehave any thing by their owne power, muſt needes be bewitched by the Diuell. Yee ſee then how it is too groſſe a mockerie, when wee thinke too deſerue aught at Gods hand. But howſoeuer we go to woorke, though our eyes be ſeeled vp with hypocriſie, and we take our ſelues too be wonderfull fellowes: yet can wee not hauehave any certaintie in vsus without fayth. For hee that once done away, by and by the promiſes fall to the ground: we can hauehave none aſſurance of them. Therefore wee muſt conclude that the heritage commeth by faith, too the end wee may hauehave no more pride in vsus: that is to wit, too the end wee hope not any more that wee can bee able too do aught of our ſelues, or that we hauehave any free will to take or refuze the grace that is offered vsus. VVe muſt forget all the things which men are woont to chalendge to themſelues: all muſt be layd vnderfoote: we muſt come voide of all power, emptie, and hungrie, and ſeeke at Gods hand the things that we want, and not doubt but that he hath ynough in himſelf to ſuccour vsus with, and that he hath alſo put into our Lord Ieſus Chriſt all things that wee can wiſh, and all that he knoweth to be for our behoofe and profite. Thus yee ſee howe wee may inioy the heritage that hath bin promiſed vsus in all ages, and which God offereth yet ſtill at this day by the doctrine of the Goſpell.
And now let vsus caſt our ſelues downe before the Maieſtie of our good God with acknowledgement of our ſinnes, praying him too make vsus perceyue thē more and more, that it may cauſe vsus to walke in ſuch wiſe in his feare, as we may ſeeke nothing but too dedicate our ſelues wholly vntounto him, and that according as he ſeeth vsus wrapped in feebleneſſe and corruption, it may pleaſe him too clenze vsus thereof by his holy ſpirit, and to beare with vsus too the end. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo too all people and nacions of the earth &c.