Sermons on Galatians, Sermon 22
The .xxij. Sermon, which is the eyght vponupon the third Chapter.
21 Is the lavv then agaynſt the promiſes of God? God forbyd. For if the lavve vvere giuen too iuſtifie, truely ryghtuouſneſſe ſhoulde come by the Lavve.
22 But the Scripture hath ſhut vp all vnderunder ſinne, to the intent that the promiſe by the ſaythe of Ieſus Chriſt ſhould begiuen to thoſe that beleeue.
23 Novv before that fayth came, vve vvere kept vnderunder the lavve, ſhut vp to come to the fayth that vvas to bee reuealed.
24 By meanes vvhereof the Lavv vvas our ſcholemaſter to leade vsus vntounto Chriſt, that vvee might bee iuſtified by fayth.
25 But novv that fayth is come, vvee bee no more vnderunder the Scholemaſter.
WE hauehave alreadie this morning diſpatched this poynt, that the Law was not giuen in vayne, though it coulde not bring vsus too righteouſneſſe to make vsus acceptable to God. Secōdly, it was ſhewed you, that Gods giuing of hys Lawe, was not to the intent we ſhould ſeeke our righteouſneſſe and ſaluation there, as though his grace, had bin weake and vnſufficient: but for a farre other reſpect, that is to wit, to giuegive men ſuche knowledge of their ſinnes, as they might be aſhamed of them in thē ſelues: for otherwiſe they could not be touched to the quicke, to flee to our Lorde Ieſus Chriſt for refuge, as we ſee too much. And now S. Paule moueth another queſtion: namely, whether the lawe bee agaynſt the promiſes. For ſurely when it is ſayde that the lawe promiſeth vsus ſaluation, vponupon condition that wee deſerue it: and the promiſe of the Goſpell telleth vsus that wee ſhall bee taken into Gods fauour without any deſeruing: a man would thinke there were ſome contrarietie in the matter. As if a man ſhoulde offer mee a houſe, ſo I would pay wel for it, and did ſet me a price of it: and another man ſhould ſay vntounto me, no, thou ſhalt hauehave it for nothing. There is great contrarietie in theſe ſayings. And it ſeemeth that in ſpeaking after that faſhion, God vnſayeth that which he had ſpoken in hys law, where he ſayth, Serue me, and keepe my commaundements, & you ſhall not miſſe of your wages. For in the Goſpell he ſpeaketh another language, ſaying, I require nothing of you, for yee bee ſo wretched that ye can giuegive me nothing: but I receyue you into my kingdome frankly and of mine owne free goodneſſe without any deſert of yours: your heritage is aſsigned to you, euen bicauſe it is my good pleaſure to doo it. Heerevpon S. Paule declareth, that although God ſpeake after another maner and faſhion in the lawe than in the Goſpel: yet notwithſtanding when we hauehave well conſidered the marke that he ſhooteth at [wee ſhal perceyue] there is no contrarietie in the matter. For (as I hauehave tolde you this morning) Gods promiſing of rewarde to our works is not to beguyle vsus, but to ſtop our mouthes that wee might not repine agaynſt him, as we ſee that the world doth, which is alwayes ready to carpe at him with diueliſh malapertneſſe whē he handleth them not after their owne will and liking. God then cutteth off all occaſion of grudging, when he telleth vsus that wee ſhall not be diſappoynted of our wages for our wel ſeruing of him. Furthermore let eueryevery of vsus examine him ſelfe well, and he ſhal finde that that is not the match wherby we muſt obteyne ſaluation: for there is none of vsus all but he may condemne him ſelf by his own life, if he iudge without flattering. But after that God hath ſpoken after that faſhiō, he offereth vsus remedie in the Goſpell, and telleth vsus that for as much as we be damned, and can not hope to attayne any ſaluation by our works: he him ſelfe offered it vsus of his own free goodneſſe, bicauſe it pleaſeth him ſo to doo. And for that cauſe S. Paule anſwereth, If the law had bin giuen to iustifie, I coulde wel inough graunt that righteouſneſſe ſhould be giuen vsus by it. But let vsus ſee whether God ment that or no. It is certayne he ment it not. Then ſendeth he vsus to Gods purpoſe: as if he ſhould ſay, that the Hypocrites which are ſo puffed vp with pride & ouerweening, that they think they be able to iuſtifie them ſelues, & to win heauen, are il expounders of Gods law, yea & falſifiers therof. For men muſt alwayes hauehave an eye to the intent of the ſpeaker. Now God ment not to ſet men a gog with any truſt in their own wit & deſeruings: for we be too much giuen to that of our own nature. VVe ſee it hath bin a common error through the whole world in all ages. Therfore we nede no ſcholing to perſuade vsus that we be able folke, & that we can bind God to vsus by our vertuous doings. But contrariwiſe God hath giuen vsus his lawe, to the intent we ſhould be wounded with it as with a ſword, & the ſtripe be ſo deadly as we might be conſtrayned to flee to him for ſuccor. Seeing then that Gods will it to ſlea vsus by the Law, it is not giuen vsus to make vsus righteous. And therfore they that ſeeke their life & welfare there, beguile them ſelues: and there is no reaſon why they ſhould alledge for thē ſelues, yea? how ſo? God hath promiſed me it. No, but they muſt conſider to what end he ſaith ſo. Now we ſee how S. Paul hath diſcuſſed this queſtion, that there is no contrarietie betweene the Law & the Goſpel, though God alter the maner of his ſpeech at the firſt bluſh. Now he addeth afterwarde, That the Scripture hath ſhut vp all …der ſinne, that we might obteyne the promiſe by the fayth of our Lorde Ieſus Christ. VVhen he ſayth that the ſcripture hathe ſhutte vp all vnderunder ſinne, he ſheweth that men are tootoo blockiſhe, too thinke that God ment too aſsigne them a due wages or hire, when he dyd ſet them downe this condition. He that dooth theſe thinges ſhall liue in them. Lette them reade the whole lawe, let them ſearche the contents and ſubſtance of it, let them looke well vponupon the whole holy Scripture: and they ſhall finde that it accuſeth and condemneth all men from the moſte to the leaſt, without any exception. Now if we be al condemned, euen by the law: what would we more? Muſt it not needs be that we be tootoo much blinded with hypocriſie, when we will needes binde God to vsus after this ſorte, notwithſtanding that we be farre wyde from all righteouſneſſe, and he hath tolde vsus that we can not compaſſe it in his ſighte, but that we muſt bee vtterly ouerwhelmed? S. Paule alledgeth not heere any text too ſhewe that the Scripture hath ſhut vp all vnderunder ſinne, but taketh it as vtterly certayne and which ought not to bee doubted of any more among the faithfull. And for proofe thereof wee ſee, that euen from the creation of the world, we be all of vsus corrupted in Adam. His ſinne condemned not him ſelfe onelyonly, but alſo all his whole ofſpring, and all of vsus are falne in that fal of his.Gen. 6. a. 5. And thervpon it is ſayd, that al our thoughts are rebellings agaynſt God, and there is nothing but naughtineſſe in vsus. VVhat then is mans wit? A warehouſe of all wickedneſſe. And ſeeing that God hath auouched it to be ſo at a word, what ſhal wee gayne by chalenging this or that too our ſelues? For all our ſtartingholes ſhal but increaſe our miſerie, bicauſe that in ſo doing wee ſpite God, and kindle his wrath ſo much the more. For wherto ſerued all the ſacrifices, but to ſhew vsus to our faces, that all men are vtterly accurſed ſo long as they continue in them? And although there were no ſacrifices at all, yet very experience ſheweth it. Let eueryevery of vsus enter into himſelfe, let him conſider what maner a one he is, and let him viewe himſelfe in the perfection which the holy ſcripture requireth at our hands: & he ſhal wel find that there is no way for him but to imbrace the promiſe of Gods mercy which he maketh vntounto vsus,Eſ. 43. c. 25 whē he ſayth that our iniquities ſhal be wiped out, & that there is no way for vsus to come to him, but only by his louelove. And doth he not hereby ſtill bewray our ſinne? ſpecially ſeeing he ſetteth down Ieſus Chriſt for our rightuouſneſſe? But if any mā liſt to hauehave a larger & certener diſcourſe hereof, let him ad that which S. Paule ſetteth down in the third to the Romans,Ro. 3. b. 19. where he ſetteth foorth the thing largely which is touched here briefly: & then ſhal he ſee yet better how the ſcripture hath ſhut vp all vnderunder ſinne. For there S. Paule alleageth the texts that ſerue to bewray mans nature till Gods hauehave drawen him backe, changed him, and faſhioned him new agayne.Pſa. 14. a. 1 Like as when he ſayth that God looked downe heere bylowe, to ſee if he could find any ſoundneſſe, and all were corrupted, yea and feſtered in their naughtineſſe, and there was not ſo much as one that ſought after God. Nowe it is certayne that there, there is no ſpeaking of two or three, but generally of all men in whom God hath not wrought to gouerne them by his holy ſpirite. Therefore it is all one as if Dauid did ſhewe vsus in a paynted table, what maner of ones wee bee by birth and heritage. Afterwarde he addeth that which is written in the fiftith Pſalme, and in all the reſidue,Eſa. 59. b. 8. &c. 16. and finally alleageth Eſay alſo, to ſhewe that God was fayne to ſerue his turne with his own arme, when he purpoſed to redeme men. VVhat is it (ſayth he) that men hauehave done in that behalfe? For they do but runne forwarde, and caſt themſelues headlong intoo all curſedneſſe and tranſgreſsion. They doo but wander: they louelove ſhifting, ſutteltie, falſhod, and lying: to bee ſhort, when God had looked that men ſhould hauehave helped to bring themſelues too ſaluation, they were rather a hundred thouſand times more in danger of periſhing. S. Paule therefore alleadgeth all thoſe things. Nowe let vsus flatter our ſelues as muche as wee liſt: yet can not the things bee called backe which God hath pronounced vponupon vsus. And as ofte as wee reade the ſayde textes,Rom. 3. and heare Sainct Paules expounding of them in the forealledged chapter: it is for vsus too caſt downe our heads, and to receyue the ſhame which we deſerue: namely to be berefte of all glory, and too ſeeke at Gods hande the things that we want. And thus ye ſee how the ſcripture hathe ſhut vp all vnderunder ſinne. In the eleuenth chapter to the Romans he ſaith that God hath ſhut vp all vnderunder ſinne,Ro. 11. d. 32 too the intent to hauehave merciemercy on all. But there he…ſeth yet one ſteppe higher. For he ſpeaketh not of the things that are told vsus in the law and the prophets, but of Gods ſecret iudgement, in that it was his will that all of vsus ſhoulde bee as good as drowned in deſtruction, to the intent that there ſhould be no ſaluation but only by his goodneſſe. Then if it be demaunded why God hath ſuffered men to fall into ſo miſerable plight: it is bycauſe he will hauehave vsus beholden to his only mercy for all things. Truly this will ſeeme ſtraunge to many fantaſticall perſons, whiche would fayne reſtrayne God to their meaſure, and are ſo raſh that when Gods determinations paſſe beyond theyr fleſhly reaſon, by and by they condemne him for ſpitefull and cruell. Yet for all that, S. Paule will hauehave vsus too reſt vponupon thys ſaying, that God hath ſhet vp all vnderunder ſin, that is to ſay, that he could well hauehave created vsus much ſtedfaſter and perfecter than he hath done. He could hauehave preſerued vsus as he doth his Angells. He could hauehave giuen vsus ſuch conſtancie in the perſon of Adam, that wee ſhoulde hauehave entered into the heritage of heauen without dying. Yea and he could hauehave made that no mo ſhould hauehave falne in the perſon of Adam, but Adam alone. But he liſted not ſo to do. If it be demaunded why the miſcheefe ſpreaded out further: is it not bycauſe God would hauehave it ſo? Therefore we muſt in this cace, as it were brydle and impriſon ourſelues, and receiue the doctrine in ſuche wyſe as Sainct Paule hath vttered it: namely that God hath put vsus all vnderunder ſinne, to the intent we ſhould reſort to him for merciemercy. But it is not ynough that God hath ſo determined it in his ſecrete purpoſe: it was requiſite alſo that the determination ſhoulde be publiſhed and knowen. For vntill ſuch time as men perceyue themſelues too be condemned: they will ſtill be weltring in ſome vayne ſelftruſt, and boaſt of themſelues, as we ſee too much. The Scripture therefore muſt be fayne to bring vsus to this vnderſtanding, that eueryevery of vsus may condemne himſelfe for a ſinner, as it were with his owne mouth, yea and that we do it vnfeynedly. And why? Bycauſe it is by beleeuing, that we obteyne the promis, that is to ſay the rightuouſneſſe that is freely promiſed vsus.Ro. 11. d. 32 In the ſayd text of the eleuenth to the Romanes whych I alledged euen now, Sainct Paule ſayth, to the intent to ſhew mercy vponupon all: but heere he ſheweth that it is not for all men to be partakers of it in generall. For wee knowe that the greateſt number periſheth in their ſinnes, bycauſe they refuſe the remedie that is offered them in the Goſpell. And why then doth Sainct Paule ſpeake of all? It is aſmuch as if hee ſhould ſaye, there is none other help for vsus but only Gods looking vppon vsus with pitie, of his owne meere goodneſſe, that pardoning our offences and receiuing vsus into his fauour, he take vsus for his children, too bring vsus to the heritage of the kingdome of heauen. VVe ſee then that Sainct Paule did not without cauſe ſay that God will hauehave mercy vponupon all: not that eueryevery man is comprehended vnderunder that word all, but to exclude and put away all ſelfrightuouſneſſe of man. Moreouer we ſee how the meane is expreſſed heere: namely that wee muſt obteyne the promis by fayth,Iohn. 3. b. 16 according as Sainct Iohn ſayth that God ſo loued the world, that hee ſpared not his onelyonly ſonne, to the end that whoſoeuer beleeueth in him ſhould not periſh but hauehave life euerlaſting. VVill wee then enter into the treaſure that is ſhewed to vsus heere? Faith muſt be as a keye to open vsus the dore. For God calleth vsus to it, but it is not ynough for vsus too be called only: it behoueth vsus to anſwer according to this ſaying, you are my people:Eſai. 25. b. 9 yea Lord, and thou art our God. VVhen hee ſayth,…. 63 b. 16 you are my children: let vsus anſwer, Lord we come to thee as to our father. But ſurely we cannot anſwer ſo of our owne proper motion: it muſt be giuen vsus of the holy Ghoſt. Howbeit the queſtion is not heere whither fayth come of mens ſelues or no. Sainct Paule doth no more but declare that to be quit before God, and to be drawen out of the dungeon of curſedneſſe wherein wee are all of vsus plunged, we muſt not bring any thing of our owne, as though we would go about to bind God, and that it were meete for vsus too imagine any deſert of our owne: but come too craue hys fauoure which is offered vsus freely without any duetie to vsward, and ſettle our truſt there, ſo as we hope not for any welfare otherwiſe than bycauſe God ſheweth himſelfe mercifull towards vsus. I hauehave declared already wherefore this ſerueth. Surely men would alwayes fayne cloke themſelues with ſome preſumptuouſneſſe, as wee ſee that Adam dyd: who though hys owne ſinne vpbrayded him, ſo as he was afrayde of Gods maieſtie, did neuertheleſſe ſeeke figleaues to couer himſelfe withall. At the ſame poynt are we. Howbeit, it is but a beguiling of ourſelues too come before God, lyke whytelimed walles, and to thinke to be accepted at his hand: for he hath an eye to the ſoundneſſe of the hart, which is not to be found in any man. For ſo long as he letteth vsus alone in our owne kinde, wee bee naughtworth, how fayre a ſhow ſoeuer wee make too the worldward. Againe, when he hath reformed vsus, and giuen vsus a good deſire too walke in his feare, whiche thyng all the faithfull muſt needes hauehave: it doth not follow therefore, that our affection is full and perfect: no, it commeth farre ſhort of it. And yet, that which we hauehave, we hold of his meere grace. So hauehave we not any thing to glory of or to reſt vponupon howſoeuer the world go: wee cannot ground ourſelues vponupon our owne deſeruings. True it is that the faythfull muſt ſeeke to gyue themſelues wholly vntounto God: for wee cannot bee members of our Lord Ieſus Chriſt, except wee be ſanctifyed by hys holy ſpirite, as wee ſhall ſee in tyme and place hereafter. And our Lorde Ieſus Chriſt cannot be deuided nor cut in peeces as infinite as he is. Although our ſinnes bee forgiuen vsus by hys death and paſsion, and waſhed away and clenzed by hys bloud, and that the ſame waſhing be gyuen vsus to faſhion agayne the image of God hys father in vsus, ſo that we muſt bee made new creatures in hym: yet notwithſtanding howſoeuer we fare, it is not for vsus too preace boldly before God, as though we were worthy to be receyued, or as though wee brought him any thing wherewith to binde him. For if we preſume to alleadge one thing or other to him, firſt and formoſt all that we hauehave commeth of him. Agayne on the otherſide we be conuicted of a hundred thouſand faultes, and when we go about any good worke, we ſhall no ſooner hauehave done it, but it ſhall be infected with ſome ſpot or other, ſo that if it bee tried rigorouſly, it ſhall always be ſubiect to condemnation. Then muſt we needes keepe our mouthes ſhut: ſo that if wee will hauehave God fauorable and mercifull to vsus, we muſt bring nothing with vsus but onelyonly fayth, no, but only fayth. Neuertheleſſe it is not meant that eueryevery man ſhoulde take the bridle in his necke too do euill (as I hauehave declared already heeretofore:) it is not meant that wee ſhoulde bee voyde of Goddes ſpirite, nor that wee ſhoulde welter in all wickedneſſe: no, but heere the cace concerneth onelyonly oure truſt wherevppon wee may ground ourſelues too call GOD our father, that we may be ſure of the eternall heritage. If we go to our owne works (as hath bin declared afore) there will be no certeintie at all. For why, it is not a worke or twayne, or three that is required, but a perfect obedience, which was neuer yet found in any mortall creature. Truly if the Angells ſhould come to account before God, they could not anſwer to that perfection of rightuouſneſſe: & much leſſe were it poſsible that we which are but wormes, and which ſucke vp ſin as a fiſh doth water,Iob. 14. d. 18. &. 15. b. 6. (as Iob ſayth) ſhould be ſo ſound that God ſhould receiue vsus for our worthineſſe. To bee ſhort, wee muſt quite and cleane giuegive ouer the truſt of our owne works, and acknowledge that there is nothing but condemnation in vsus, if we mind to hauehave the promis performed towards vsus. Thus ye ſee in effect what Sainct Paule meant too declare in thys text. And now he addeth immediatly, that before faith came, we were kepte vnderunder the law, and as it were ſhet vp till the faith was reueled. Heere the words Lawe and Faith would be ſomewhat darkſome, if they were not opened more at large. For ſometimes when the ſcripture ſpeaketh of fayth, it meeneth all religion, and comprehendeth all the inſtructions that are giuen vsus in Gods booke. Sometimes it meeneth the certeintie of beleefe which we ought too hauehave when wee come to pray vntounto God, bycauſe wee may not ſtep to him at al aduenture, but accept the grace that he offereth vsus. Then in aſmuche as Gods promiſes depēdeth not vponupon our deſerts, but is altogither freely and frankly giuen vntounto vsus, and we are made partakers by our Lorde Ieſus Chriſt: if we imbrace the ſame, our ſo doing is called fayth, and ſo hath Sainct Paule taken it hitherto, and likewiſe in his Epiſtle to the Romanes, and in all other places where he diſcourſeth or treateth how we may be iuſtifyed before God, or how we may come in his fauour, for they be both one thing, as I hauehave ſayde afore. But in this text the word Faith hath yet a more peculiar ſignification, which is, the reuelation [or diſcouerie] which wee hauehave by the Goſpell. For it is very certaine that the forefathers had the ſpirit of faith or beleefe, according as I hauehave ſhewed you alreadye that Abraham was iuſtifyed bycauſe he beleeued God, & that wee alſo muſt be faſhioned like to his example in that behalfe, as whereby we be made his children to come to the kingdom of heauē. Then had faith his full ſtrength at all times, and there neuer was any other meanes to ſet God and men at one: but yet was not the fayth reueled in Abrahams time, bycauſe our Lorde Ieſus Chriſte who is the very pledge and ſubſtance therof, was not yet come intoo the world. Thus ye ſee how we be iuſtifyed freely at this day, and without any deſert of our owne. And why is that? For he that beleeueth that Ieſus Chriſt died for our ſinnes, and is riſen againe for our iuſtification:Ro. 10. b. 10 hath all the whole. And as it is ſayd in another place, our beleeuing with our hart maketh vsus ryghtuouſe, and our confeſsing with our mouth maketh vsus ſafe. But now had Abraham had oure Lord Ieſus Chriſt diſcouered vntounto him as we hauehave him at this day, (in ſomuch that he is as good as crucified among vsus as Sainct Paule hath ſayd heeretofore:) his fayth had bin all one with ours. But it was yet after a ſort ouercouered, that is to ſay, although Abraham truſted in Ieſus Chriſt, hoping for ſaluation at his hande, and although he vtterly diſtruſted himſelfe, knowing that there was vertue in him that might go for payment before God: yet was he hild ſtill vnderunder ſhadowes, & was fayne to looke at Ieſus Chriſt a far off. For he was not yet named the day ſunne of rightuouſeneſſe, as hee is called in Malachie.Malach. 4. a. 2. Now then we ſee what Sainct Paul meant by ſaying that faith was not yet come namely that the cōuenient time of the reueling of it to the world as it is nowadayes by the Goſpel, was not yet come, ſo that the fathers were ſhet vp vnderunder the lawe. So therefore, heere is ſome peece of difference, and ſome peece of likeneſſe: in ſomuch that if it bee demaunded what the ſtate of the fathers wer that liued vnderunder the law: it is to be anſwered, that partly it differed from ours, and partly was al one. How were they both one? In this, that God had ſhewed himſelfe mercifull to our father, howbeit for our Lord Ieſus Chriſts ſake: and that Abraham perceyuing how it ſtoode him on hand to put his whole truſt in the meere grace of God, gaue ouer himſelf, and ſo his beleeuing was reckened to him for rightuouſneſſe, as we hauehave ſeene afore. In lyke cace was it with all the Patriarks and Prophets. So then their taking was all one with ours, in that they grounded themſelues vppon our Lord Ieſus Chriſt, and boaſted not of any thing ſaue onelyonly Gods mercy, and had the promiſes of the inheritance of the heauenly life, as we hauehave. Yet was there alſo a diuerſitie, bycauſe they were fayne to hauehave Sacrifiſes, waſhings, and ſuch other like thinges, till the comming of our Lord Ieſus Chriſt. And when the law was giuen, ſo as there was a Preeſt that entered into the Sanctuarie to be an interceſſor, and the people ſtoode aloofe a great way of, and a veyle or Curtayne was drawen in the middes of the Tabernacle to make a darkening of things: ye ſee they were thinges wherein the ſtate of the fathers differed from ours: for during the abſence of our Lord Ieſus Chriſt, they had Ceremonies & figures, whereas we hauehave the very body & ſubſtance of them,Colo. 2. c. 17 as ſaith S. Paule to the Coloſsians. For God biddeth not vsus to offer any mo Calues, Sheepe, or Oxem to wipe out the ſpots of our ſinnes. But he telleth vsus that we muſt be ſprinkled with the bloud of our Lord Ieſus Chriſt, through the power of the holy Ghoſt, & that in our Lord Ieſus Chriſt we ſhall find all that is requiſite for our ſaluatiō. Ye ſee thē that as now faith reigneth in ful power: that is to ſay, whereas the fathers had but a little taſt of it according to their meſure: it is fully & opēly reueled vntounto vsus. And for this cauſe S. Paul ſaith, that the fathers were after a ſort reſtreined or ſhut vp: ſo that he likeneth the law to a bōdage, & in very deede ſo was it, & he will hereafter ſhew what maner of bōdage it is. It is not ment that the fathers obteined not the euerlaſting life which we hope for, or that we ſhal not be crowned all togither at the laſt day: but that God was fain for a time to weeld thē like little babes. And for that cauſe alſo doth he vſe the ſimilitude of a ſcholemaſter, & wil againe ſet down a third ſimilitude of Tutors & gouerners. Howbeit for aſmuch as this ſhal be handled in his due place, let it ſuffiſe vsus as now to vnderſtād, that whereas S. Paul likeneth the law vntounto a bōdage, it is to ſhew far greater fauor to vsus, thā he did to the fathers that died before the cōming of our Lord Ieſus Chriſt, bicauſe he vſeth vsus now after a freer faſhiō. And the ſecōd ſimilitude doth yet better expreſſe that the Iewes were as children, & we now are as mē growē. For this word Scolemaster betokeneth a maſter of childrē, he ſaith thē that the law executed the office of a Scolemaſter, to traine vp the childhood of the people in old time. And herevpon it may be cōcluded, that the faithfull which beleued in Ieſus Chriſt before he was manifeſted to the worlde, were Gods children as wel as we. And if they were children, then were they alſo heirs. Herin we ſee that we muſt not make thē like brute beaſts, as ſome fantaſticall heads do, which thinke that the Iewes contēted themſelues with the poſſeſsion of the plentifull land that was promiſed thē, & cared for no more but to be wel nurriſhed & ſed ther: for that is too curſed a blaſphemie. But Ieſus Chriſte ſerueth not to fil mēs bellies & to feede their paunches: he ſerueth to bring vsus to the heauenly life.Iohn. 8. g. 56 It is ſaid that Abraham ſaw his day: that then was the thing wheron he reſted his cōſcience. And wee ſee how Dauid did always looke vp higher thā the world: & Iacob at his death euē though he was giuing vp the laſt gaſp,Ge. 49. c. 12. and looked not to liue any longer in the world, ſaid he would truſt in the ſaluatiō of God. The aunciēt fathers thē were not little childrē after ſuch a ſort, that they were not marked with Gods holy ſpirite, nor called by him to the inheritance of the endleſſe life: but onelyonly in the meaſure of faythe, which was the differēce betwene thē & vsus. And how was that? Euē bicauſe the law whiche they had was yet wrapped in figures & ſhadowes: whereas now Ieſus Chriſt leadeth vsus right forth to heauē. And whereas I ſaid that they were inferior to vsus in the meaſure of faith: I meene not that Abraham, Dauid, & other like had a weaker faythe thā we: for ſeeke we neuer ſo narowly through the whole world, it is not to be preſumed that any one creature is to bee found at thys day, which hath the hundreth part of the faith of Abraham or Dauid. And the excellēcie of their faith appeereth in this, that although they had not the promiſes ſo apparant as we hauehave, but very darkly, yet notwithſtāding they ouerdame all ſuch temptations as woulde hauehave ouerthrowē vsus a hundred thouſand times. If any of vsus wer put to the induring of the incoūters of Abraham or Dauid, what would become of vsus?Ge. 21. c. 25. For Abraham was a wayfarer al his life lōg in a ſtrāge country, wher mē grudged him water to drinke, though he himſelfe digged the welles. He was put to as many plunges as could be. Finally God exerciſed him in ſo many incoūters, that he ſemed to be minded to throw him into the bottom of hel: and yet neuertheleſſe his faith abideth ſtil vnvāquiſhed. As touching Dauid, he was driuē a lōg time frō place to place. Being hunted out of the whole realme & hauing no ſuccour to retire vntounto, but … amōg the infidels and enimies of God, or elſe into dennes and among wyld beaſtes: he was moreouer put to ſuch reproche, that eueryevery man curſed him as the verieſt villayne and kaytif in the world: and yet for all that, he hild out ſtill, hee called ſtill vppon God, and hee neuer fell to any murmuring or blaſpheming, but rather glorifyed God in thoſe his extremities and diſtreſſes. So then wee ſee that their faith ought to make vsus all aſhamed. And when eueryevery of vsus ſhall hauehave looked wel into his owne conſcience, wee ſhall fynd that wee ſcarſly hauehave any little peece of the faith that they had. But the greatneſſe of their faith muſt not be meaſured heere by the conſtancie and ableneſſe that eueryevery of them had to truſt in God. VVhereby then? By the outward obiect of their fayth. As for example: Although Eſay was an excellēt teacher, ſo that his like is not to be found in the world: yet the leaſt preacher that ſetteth foorth the Goſpell purely, ſhall be preferred before Eſay,Math. 11. b. 11. as is auouched by the mouth of our Lord Ieſus Chriſt hymſelfe. And why is that? Bycauſe that although Eſay was as an Angell, and ſpake with ſuch authoritie yea, and maieſtie, as were able to touch the hartes to the quicke which are moſt falne aſlepe in this world, in ſomuch that euen God himſelfe ſeemeth to hauehave opened his owne holy mouth in him, and his words were not as the words of a mortall man: yet did he hold but the manner of teaching that was conueniēt for that tyme: that is to ſay he did ſet foorth the lād of Chanaan as a pledge to thoſe whom he taught, & keepe them to the Sacrifiſes, waſhings, figures, ſhadowes, & al other like things, whervnder he ſhewed what the happineſſe of gods children is.Eſai. 54. c. 11. &. 60. c. 17. As for example, we ſee how he likeneth the church to a palace builded of gold & ſiluer and preciouſe ſtones. Yee ſee then that his maner of dealing was faſhioned vntounto the darkneſſe of the law. But now our Lord Ieſus Chriſt is ſet forth vntounto vsus, although a ſimple man preach the Goſpel, which hath nother great eloquence nor authoritie: yet ſhall hee as it were poynt at Ieſus Chriſte with his fingar, he ſhall ſhew vsus how we be in the time of fulneſſe, and therwithall hee ſhall aſſure vsus that our ſinnes are forgiuen vsus in the death and paſsion of our Lord Ieſus Chriſte, in ſomuch that Gods wrath is pacified, and victorie obteyned for vsus ouer death. Thus ye ſee that the diuerſitie is …. doctrine, and not in the qualitie of the fayth as it is in eueryevery mans heart. For although Abrahā had a wonderfull fayth, and ſuch a one as we ſhall not finde nowadayes in the worlde: yet was it alwayes hemmed in with the ſayd Ceremonies and ſhadowes. Dauid was an Angell and myrror of all perfection: and yet for all that, he was faine to be ſubiect to the ſame order that the common people were, and to vſe all the Ceremonies that were then in vſe, and his looking at Ieſus Chriſt was but a farre off, bycauſe there was the ſaid Curtain before him, which letted him that hee coulde not beholde his glorie as it is ſhewed vsus nowadayes in the Goſpell. And although we know not the hundredth part of the things that were diſclozed to Dauid and Abraham, to make them inuincible agaynſt all temptations, and to make them fight ſo manfully that god might be glorified in them, and to make them beare out all brunts: yet had they not that which we hauehave: that is to wit, they had not the pledge Ieſus Chriſt deliuered vntounto them, as we hauehave, to the ende we might call vppon God his father, bycauſe we be members of his bodie, and hee is our heade, aſſuring our ſelues that he and we are all one, with condition that his goodes become ours, and that we hauehave full inioyment of them at this day. Thus yee ſee that our fayth is greater than Abrahams was, not in reſpect of our perſones, nor yet in reſpect of any ſtedfaſtneſſe and firmneſſe that is in vsus: but in reſpect of the doctrine or teaching of it, which we terme the obiect of fayth, that is too ſay, the thing that is ſette before vsus from without. And ſo ye ſee why Saint Paule ſayeth that the fathers were hilde in warde as it were vnderunder a Schoolemayſter, tyll the comming of our Lorde Ieſus Chriſt.Math. 13. b. 16. Nowe we for our part hauehave cauſe too magnifie Gods goodneſſe, according alſo as oure Lorde Ieſus Chriſt exhorteth vsus, ſaying: bleſſed are the eyes which ſee that which you ſee, and the eares which heare that whiche you heare. For many Kings and Prophets hauehave deſired the like,Iam. 2. d. 23. and hauehave gone without it. Beholde, Abraham was called Gods freend. Beholde, Dauid is reported too hauehave bin founde according too Gods owne heart:Act. 13. c. 22 and yet for all that, hee was fayne too looke aloofe at the promiſes which are now as it were caſt into our lappes, and whereof we hauehave our fill. They ſought Ieſus Chriſt then abſent and hidden, and they wayted for him. But now that our Lord Ieſus Chriſt hath come downe into the worlde and bin conuerſant here, he hath gyuen vsus a ſure warrant that all is performed as he himſelfe declared at his death.Iohn. 19. c. 30. VVhat a lewdneſſe then is it, if we nowadayes bee not much the more inflamed and quickened vp to followe the promiſes of the Goſpell, where God communicateth himſelfe ſo familiarly vntounto vsus? So then on the one ſide wee hauehave cauſe too yeelde vntounto God his deſerued prayſe, for that he hath vouchſafed to exalt vsus, I ſay vsus miſerable creatures to ſo high dignitie, as to preferre vsus before all the holy kings and Patriarkes that lyued vnderunder the Lawe. Howbeit heerewithall let vsus take good heede, that this benefit and prerogatiue turne not to our double condēnation for our vnthankfulneſſe in not making account of ſo great a good turne ſo offered vntounto vsus. Nowe although Abraham were ſtill hilde vnderunder after the maner of a childe (as I hauehave ſayd alreadie:) yet forſooke he both his kinſfolke and natiue Countrie, and went as a poore wayfayrer into a ſtraunge lande, where he was hunted and toſſed from poſt to piller in continuall languiſhing. And if he had repented him, could he not hauehave returned into his owne Countrey againe? Yes: but the Apoſtle in the eleuenth to the Hebrewes telleth vsus, that he had ſuch a truſtfulneſſe and ſo conſtant a fayth, that he hilde out euen to the laſt puſh: inſomuch that hee ſhewed by effect, that his minde was wholy ſet vponupon the kingdowme of heauen, and not intangled with this worlde: and yet notwithſtanding, for all that both hee and the reſt of the holy fathers walked after that maner before vsus: yet tary they ſtill for vsus at this day, and receyued not the promiſes which are manifeſted to vsus in the Goſpell. For while they liued they had but a ſmall taſte of that which is reueled to vsus nowadayes, & which is layde open before vsus. VVo be to vsus therfore if we be not warned and inflamed to receyue Gods offer, whē he vttereth the infinite riches of his goodneſſe, to winne vsus and to draw vsus in ſuch wiſe from this worlde, as we may come to yeelde our ſelues freely vntounto him. Then if ſuche gracious dealing moue vsus not too come vntoo him, nowe that wee bee menne growen, notwithſtanding oure rawneſſe and infirmitie, and too take the yoke whiche hee layeth vppon vsus, and too ſuffer hym too gouerne vsus vnderunder hys obedience, yea and too take courage and ſtoutneſſe too vsus to defye Sathan, and the whole worlde, and all the allurements thereof: ſay if we ouermayſter not all theſe conflictes: ſurely wee ſhall pay right deerely for the grace that is offered vsus in the Goſpell. And therefore lette euerye of vsus beſtyrre hymſelfe, and take oportunitie whyle God allureth vsus, and whyle the tyme of ſaluation, and daye of fauour is preſent. And ſeeing wee bee ſo feeble that wee doo but dragge oure legges after vsus, let vsus praye God too ſtrengthen vsus, and too redreſſe oure lazyneſſe and coldeneſſe. Alſo let euerie of vsus ſtreyne and inforce hymſelfe: and ſythe wee bee ſo hemmed in with the ſnares that Sathan hath layde for vsus, let vsus walke ſo muche the more in the feare of God, that wee may ouercome all Sathans lettes and wyles, and go forwarde in the way that God hath ſet vsus in, and followe the fathers that are gone afore vsus, which tarie ſtill for our companie, that we might be gathered vp all togither intoo the heauenly lyfe, at the bleſſed comming of oure Lorde Ieſus Chriſt.
Nowe let vsus fall downe before the Maieſtie of oure good God, wyth acknowledgement of oure faultes, praying hym that wee maye ſo miſlyke of them, as wee maye not onelyonly bee ſorye and ſeeke forgyueneſſe of them, but alſo bee renued by true repentaunce, and go forwarde and bee confyrmed in it more and more, tyll wee bee cleane ridde of all vyces, and bee ſo faſhioned lyke too hys Image, as hys glorie maye ſhyne foorth in vsus, euen tyll we enter into the full poſſeſsion of the inheritance that he hath promiſed vsus. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people. &c.