Sermons on Galatians, Sermon 25
The .xxv. Sermon, which is the ſeconde vponupon the fourth Chapter.
4 But vvhen the tyme vvas fully come, God ſente hys ſonne made of vvoman, and made vnderunder the Lavve.
5 Too the intente too redeeme thoſe that vvere vnderunder the Lavve, that vve might receyue the adoption of children.
6 And foraſmuche as you bee children, God hath ſent the ſpirite of his ſonne into your hearts, crying Abba, that is to ſay, father.
7 VVherfore now thou art not a ſeruant but a ſonne: and if thou bee a ſonne: thou arte alſo an heyre vvith Chriſt,
I HaueHave tolde you already why S. Paule ſpeakes heere of the fulneſſe of time: namely to abate mēs curioſitie, who by their good willes would ſeeke to farre into Gods ſecretes, yea and take vponupon them ſo boldly as to reply againſt God if he behaue not himſelf after their fancie. To the intent therfore that the faythfull may content thēſelues with the order that God hath kept in ſending of our Lord Ieſus Chriſt: he ſayeth that the due ſeaſon was not before, for that matter dependeth vponupon the only good pleaſure of God, and vpō his vnchaungeable purpoſe, wherevnto it behoueth vsus too ſubmit our ſelues. And now S. Paule ſayeth, that our Lord Ieſus Christ was made of woman, and put vnderunder the lawe, to acquite thoſe that were vnderunder the lawe. Firſt he ſayeth that he was clothed with our nature, for elſe he could not hauehave yeelded obedience to God in our behalfe, that wee might be ſet free. Howbeit for aſmuch as he was conceyued after a wōderfull maner, therefore doth S. Paule ſay he was made or begotten of a woman. It is true that he was of the ſeede of Dauid: neuertheleſſe I hauehave told you already, that there was a ſecrete working of the holie Ghoſt in his conception. But how ſoeuer it was, our Lorde Ieſus Chriſte tooke our nature vppon him, too the end he might yeeld obedience to God his father, as it were in our perſone. And that was the cauſe why he tooke our nature vppon him. And this ſubiection whereof he ſpeaketh, was not of conſtraint, but of good will. For wee know that the Sonne of God hath all ſuperioritie and ſoueraintie, in ſo much that euen the Angelles and all the principalities muſt bowe their knees before him too doo him honour. How then could he bee ſubiect too the Lawe, ſeyng that the Lawe is ſuch a bondage? This doth no whit deface the Maieſtie of Gods ſonne, for aſmuch as he abaced himſelf of his owne good will. Therefore (as it is ſayd in the ſecond too the Philippians) there is no contrarietie in that he might make himſelfe equall with God without robberie:Phil. 2. b. 6. and yet that he abaced himſelfe alſo. So then, for aſmuch as this doing of his proceeded of his owne meere and vnconſtreyned goodneſſe: he continued alwayes in his owne ſtate, not withſtanding that before men he had the ſhape and faſhion of a ſeruant as S. Paule alſo ſpecifieth [in the ſame place.] How ſoeuer the cace ſtand, let vsus marke well, that he which was Lord of heauen and earth, tooke that ſubiection vpō him, to ſet vsus free from it. For we ſee how our Lord Ieſus Chriſt was circumcyzed, and when he came to mans age, he kept diligently all that belonged too the lawe of Moyſes: not that he was bound to do it, but to put away the bondage, and to breake the bond wherewith wee were as it were pinched and fettered. Therefore as oft as the Goſpell ſpeaketh to vsus of libertie, (whereof S. Paule doth alſo treate in this text): let vsus come backe to our Lord Ieſus Chriſt, aſſuring our ſelues that he became not bonde after that faſhion for nothing. Now, there is nothing in him which cōteyneth not the performance of our ſaluation. Then muſt we needes conclude that wee be not any more ſubiect to the bondage of the lawe, or elſe it would turne too the diſhonour of our Lord Ieſus Chriſte. For what a thing were it, if after his yeelding of himſelf to ſubiectiō for our ſakes, we ſhould ſtill hold ſcorne of libertie? It were more conuenient that heauen and earth ſhould chaunge their nature, than too ſay that the ſonne of God is come downe here bylow, and hath abaced himſelfe in maner aforeſayd, and yet that we ſhould eſteeme it but as a play or trifling thing. For what a dealing were that? Now thē let vsus learn, that we may now ſerue our God freely, and come directly vntounto him without being hild any more ſo ſtreitly vnderunder the yoke of the law as the auncient fathers were, bicauſe Ieſus Chriſt is come, & hath ſet vsus free. I hauehave told you already heretofore, in what wiſe we be deliuered from the law. It is not for that it remayneth not ſtill as a rule to frame our life by, ſo as God may gouerne vsus & hauehave all ſuperioritie ouer vsus. For what a thing were it if we ſhould be worſe thē the Heathen folke & vnbeleeuers? But it is certaine that they hauehave the law ingraued in their hartes as ſayeth S. Paule.Rom. 2. b. 15. He that neuer went too ſchoole, ne hath had any teaching at all, nor euer hath herd or red any thing, may notwithſtāding diſcerne betweene good & euill. Not that he hath a perfect skill: but bicauſe that howſoeuer the world go with him, God to take away all excuce of ignorance, would that men ſhould hauehave that euidence printed in their hartes, that theft, whoredome, extortion, deceyt, periurie, drunkenneſſe and ſuch other like things, are vices to be condemned. Alſo it was his will to hauehave men know, that to blaſpheme his name is an irkſome thing. The Heathen folke knew all this without any teaching. Now then if we ſhould be lawleſſe vnderunder pretence that our lord Ieſus Chriſt reigneth ouer vsus, and hath ſet vsus at libertie: what a thing were it? There woulde bee greater cōfuſion in the Church, than there is where Satan hath made a minglemangle and put al things out of order, ſo as there is no bridle at all. But whereas it is ſayd that we be no more vnderunder the lawe: it is in the ſame reſpect whereof mention hath bin made heretofore; namely, that the Lawe ſhall not execute any more this ſharpneſſe and rigour vppon vsus, too ſay vntounto vsus, curſed ſhall he bee that fulfilleth not all things. For ſo long as the threatening remayneth and ſtandeth in force, we muſt needes be as men out of their wittes, and as folke vponupon the racke ready to be torne in peeces. To be ſhort, we can hauehave no reſt except the ſentence of the law be aboliſhed, which is that they which performe not all that is cōtayned in the law ſhall be accurſed. But cōtrarywiſe let our conſciences beare vsus record that God pitieth vsus and beareth with our infirmities as a father doth towardes his children, and paſſeth not vpō the vyces that are in vsus, but hideth & burieth them ſo as our ſeruis is acceptable to him, though there be many things amiſſe in it: & then are we no more ſubiect to the law. Not that we ſhould be quite without rule, nor that the commaundements ought not to be preached continually vntounto vsus, to the end we may know what God hath ordeyned & be hild in awe by it: but that we ſhould not be out of hart if we fall, or halt, or make any falſe ſteppes: or that if we cannot diſcharge our ſelues of al things ſo perfectly as were requiſite, yet we ſhould not bee vtterly diſmayed, knowing well that God will alwayes hold vsus vp by the hand, & not enter into accoūt with vsus to ſift our life rigorouſly: & moreouer bycauſe the Ceremonies that were before the cōming of our Lord Ieſus Chriſte, are no more in vſe as they were towardes the fathers of old time, who were trayned by them as in their childhood. For whē the brute beaſts were offered in ſacrifize, eueryevery mā behild there his owne death, as though the bottomleſſe gulfe of hell had bin opened too ſwallow vp the whole world. At this day wee knowe that the Sonne of God hath by his offering vp of himſelfe in ſacrifize, and by his ſheading of his bloud for vsus purcha…d vsus euer laſting redēptiō, ſo that we come with our heads vpright before God, not doubting but that we obteyne life by the death of him that was not ſubiect too it, but of his owne good will made himſelf ſubiect too it as our ſuretie, to the end that we might be quit and diſcharged by his death & paſſion. Thus ye ſee that at this day the law is aboliſhed towardes vsus, & that we be deliuered frō it, euen to obtayne the adoption. Howbeit, in ſpeaking ſo, S. Paule meeneth not that the Patriarkes, Kings, Prophets and other faythfull folkes that liued vnderunder the old Teſtamēt, were not the children of God as well as wee, or that they knew not themſelues to be adopted by fayth as well as wee: but that the ſayd adoption was not yet ſo reueled as it is now adayes. For (as we hauehave ſeene) the lawe was a Tutor too rule little children. But we be come to the age of men, bicauſe the ſonne of God hath ſhewed himſelfe, and brought vsus all perfectneſſe by his comming. Then ſeing it is ſo: wee do now inioy the adoption which the fathers did but as it were taſte of afore, bicauſe the tyme was not yet come. Not that God wrought not in them with ſuch meaſure of his ſpirite as he thought good: but bicauſe the cace cōcerneth the order of gouernment that God hild, & not the perſones themſelues, as I hauehave ſayd already. For in thoſe dayes there were ſhadowes and figures, ſo that it was as a chayne of bondage: but now that our Lord Ieſus Chriſt calleth vsus to him, and that the veyle of the temple is rent aſunder: he hath prepared vsus a Sanctuarie, not buylded with mans hand, but of a heauēly making, whereinto wee may boldly enter, in aſmuch as he is gone in thither before vsus. Ye ſee then that we be receyued fully into this adoption, bicauſe the law hath no more power ouer vsus, as it had in the time of the figures and ſhadowes. Nowe too confirme this matter, S. Paule addeth, that God ſheweth that he taketh vsus for his children, bycauſe the ſpirit of his ſonne is in vsus, crying father: Speaking of the holy ghoſt, he doth by a circumſtance terme him the ſpirite of our Lorde Ieſus Chriſt. For by what title can we be Gods children, but bycauſe wee be mēbers of his onelyonly ſonne, to whom that right honour, and dignitie belongeth by nature? For in that our Lord Ieſus Chriſt is called the only ſonne of God, not only men, but alſo the very Angelles of heauen are excluded from that dignitie, ſo that it belongeth to none but onelyonly to Ieſus Chriſt. Howbeeit for aſmuch as we bee ioyned vntounto him, and he will not be ſeparated from vsus, but ſheweth himſelf to be our head, and we hauehave ſuch vnion with him as the mēbers hauehave with the head: therfore he ſayth that eyther we muſt hauehave the ſpirite of our Lord Ieſus Chriſt, or elſe we can hauehave no familiar acceſſe to our God, too call vponupon him as our father: and it were too great a preſumption for vsus too take that honour vppon vsus. For if a begger would make himſelf a riche mans ſonne, folke would laugh him to skorne, and he ſhould be ſhaken off with al the ſhame that might be. And how then ſhould wee ſillie woormes of the earth, yea and full of all infection and filthineſſe, go match our ſelues with the Angels of heauen, to ſay that God is our father? Truely the very Angelles themſelues cannot chalendge ſuche nobilitie, but by the meanes of our Lord Ieſus Chriſt bycauſe he is their head. Then were it greate pryde in vsus if wee would take vppon vsus too ſtie aboue the Angelles, without cōming in the name of our Lorde Ieſus Chriſt, or without hauing his ſpirit, that we might be accepted as members of his body, and bee intertayned as it were in his perſone. And therefore alſo it is ſayde that he maketh interceſsion for vsus, and that wee call vppon God in his name. For if he were not our ſpokeſman, how could we hope too hauehave our petitions receyued? Let vsus a little conſider the feebleneſſe that is in vsus when wee intend too pray vntoo God. Although wee ſigh vnfaynedly, and although wee hauehave good motions to lift vsus vp: yet do wee faynt, and they that thinke too come vntounto God with a perfect zele, beguile themſelues, yea euen to groſly. But they that humbly acknowledge themſelues to be as they bee: doo perceyue themſelues too halt and ſtumble euen in the very vertue and ſtrēgth that is giuen thē. Howbeit for aſmuch as our Lord Ieſus Chriſt is in the middes, & ſtādeth there in our behalf, and maketh vsus to come neere: therfore we may boldly pray. And for the ſame cauſe did the high Prieſt in the time of the lawe beare twelue precious ſtones vponupon his breſt, and other twelue behind vponupon his ſhoulders, wherein were written the names of the twelue tribes of Iſraell. For although the people were preſent in the porche [or outter tabernacle,] yet was there a veyle betwixt him and thē, ſo as the Sanctuarie was hiddē, & nothing was ſeene of the things that were done within for a witneſſe of Gods preſence. It w… ynough that the high prieſt went in,Exod. 28. d. 29. in the name of them al, hauing in his hand the bloud wherwith Gods wrath was to bee appeazed. Then had he the ſayd tablet at his breſt, wherein the names of the twelue trybes (that is too ſay, of Gods people) were ingrauen. Alſo he had them vppon his ſhoulders, that it might bee ſayd howe he was there in the name of the whole Churche. Thus yee ſee how wee crie, euen by the ſpirite of our Lord Ieſus Chriſt, vntoo God his father, with full aſſurance that he knoweth and auoweth vsus for members of his ſonne, by whoſe meanes he receyueth vsus into his heauenly kingdome, and ſetteth open the gate vntoo vsus, ſo as wee hauehave acceſſe vntoo him familiarly. And this is expreſſed yet better by the woord Crie. S. Paule coulde well hauehave ſayd, wee ſay: but he goeth further as neede was. For (as I hauehave touched heretofore) here he compareth the old fathers with vsus, and ſheweth that our ſtate is better than theirs, bicauſe God hath ſhewed himſelfe more bountifull towardes vsus, than he did towardes them that were vnderunder the lawe. That is the cauſe why he ſayeth that we in theſe dayes do crie out that God is our father, yea euen with open mouth and ful libertie, and that we come boldly to him, glorying that we be taken for his childrē.Eſai. 63. d. 16. True it is that the fathers vnderunder the lawe did alſo vſe the ſame maner of ſpeeche, as when they ſayd, Lord what ſhall become of vsus if thou receyue vsus not to merciemercy? Abraham knoweth vsus not, no more doth Iacob. VVee bee borne of them as touching the fleſh: howbeit, all this naturall kinred is nothing in compariſon of the ſpirituall kinred, whereinto thou haſt ingreffed vsus in the perſone of thy ſonne. Therfore thou art our father? After that maner did the whole Churche pray vntoo God as Eſay reporteth it. And there are many ſuch textes. And out of doubte it had bin impoſsible for the fathers too hauehave offered vp good petitions and prayers vntounto God, without that ground: that is too wit, vnleſſe they had bin fully reſolued, that God tooke them for his children. For that is the thing wherein the faythfull differed from the Heathen and vnbeleeuers in all ages. The Heathen menne did in deede pray vntoo God, howbeeit, that was but at all aduenture, not knowing whither they ſhould bee herd or no. But our prayer muſte bee grounded vppon fayth.Rom. 10. c. 13. And Sainct Paules ſaying ſhall alwayes bee true: namely that wee cannot pray vntoo God, except we firſt know and vnderſtand his good will towardes vsus. Therefore it muſt needes followe that they whiche liued vnderunder the Lawe, were fully aſſured in their conſciences that God accepteth them for his children. Howbeeit this was ſhewed them as yee woulde ſay but with half face, ſo that they prayed beyng wrapped in many ſhadowes and figures, whiche taught them groſly. It is true that they offered not themſelues without fayth (for then had it booted them verie little,) and that it ſtood them on hand to ouer come all the lettes that were ſet before their eyes: but yet were they not able too call vponupon God with the full certeintie whiche is communicated too vsus vnderunder the Goſpell.Rom. 8. c. 15 And this is yet better expreſſed in the eyght too the Romanes, where Sainct Paule ſayeth that wee hauehave not now receyued the ſpirit of fearfulneſſe and bondage, but the ſpirit of boldneſſe, ſo as we bee able too crie Abba, father. And by the contrarie member he inlighteneth the matter that might bee darkſome in this Texte by reaſon of the ſhortneſſe of it. For he ſetteth downe the ſpirite of bondage, bycauſe the Lawe was giuen with great terribleneſſe, and the old fathers were driuen too feele that they were hilde in awe vnderunder it and had not yet the libertie that is purchaced vsus in theſe dayes by the comming of our Lord Ieſus Chriſt. They were as little children: who although their fathers trauell for them, knowe not what is layd vp for them. For although their fathers louelove them: yet muſt the rod bee walking now and then, and they ſtand alwayes in awe. And bycauſe they hauehave no diſcretion to gouerne themſelues, they know not how their fathers will deale with them. Euen ſo was it in the tyme of the Lawe: There was a kind of fearefulneſſe, in ſo much that they which were Gods children, were yet vnderunder the ſtreit bondage afore ſayd.Exod. 19. c. 16. & 20. c. 19. But Sainct Paule ſayeth that we be no more as it were at Mount Sinai, where God thundred, where the lightenings flaſhed, where trumpets ſounded, and where the ayre rored in ſuche wize, that all menne were ſo amazed as they durſt not come neere God, according as it is ſayde, let not God ſpeake vntoo vsus, for then are wee all dead and vndone. VVee bee not nowe in that feare ſayeth Sainct Paule: but God hath giuen vsus full libertie bycauſe our Lord Ieſus Chriſte is come. And we know that he is gone into heauen, to the intent that the, heauēly … one ſhould not thenſforth hauehave ſuch terrible Maieſtie as to make vsus ſhrinke backe from it: and that we might find fauour & grace to talke familiarly with our God. Thus ye ſee in effect what this woord cry importeth. Now, it is true that the faythfull oftentimes ſhall not feele ſo franke & free a mind in themſelues, but that they ſhall be diſtreſſed when they open their mouthes, and … …artbitings, and caſt doubtes whither God will heare them or no. Heauineſſe wil ſo ouerpreſſe vsus, as we ſhal hardly know how to diſpoze our prayers, or whereat to begin. This then is a thing that might ſeeme contrarie to that which S. Paule ſpeaketh heere, and to the text which I am about to alledge. For it will follow that we be cut off from the aray of the faithfull, if we doubte in our ſelues whither▪ we may pray vntounto God or no and that our hartes be as it were locked vp in thoſe doubtings. If wee bee at that poynt, in what cace are we then? where is the truſt that S. Paule ſpeaketh of heere?Rom. 8. d. 25. He diſchargeth that doubt immediatly, ſaying that Gods ſpirite ſupplieth our wantes & infirmities. For there are certaine vnutterable gronings which God heareth, although they be not perceyued of mē: Therfore let vsus firſt marke, that if we hauehave profited in the Goſpel, we muſt beleeue aſſuredly that God taketh vsus for his children, and that he calleth vsus gently vntounto him, and that we may boldly come vntounto him. According wherevnto he ſayeth in the third to the Epheſiās,Eph. 3. c. 12. that by our beleuing in Ieſus Chriſt, we by and by cōceyue truſt & boldneſſe to offer our ſelues vntounto God. Then if we hauehave not truſt and boldneſſe, it appeereth that wee hauehave no fayth. Howbeit for aſmuch as our fayth is neuer perfect, but indureth br…ts wherby it is as good as beaten downe too outward ſeeming: ſometimes wee bee ſo diſmayed at it through the ouerpreſsing of our miſeries and afflictions, that God ſeemeth too bee eſtraunged from vsus, and wee cannot vtter one woord of prayer vntounto God. And therefore let vsus receiue that which S. Paule ſayeth: namely that the ſpirit helpeth our infirmities. And ſo let vsus holde out ſtill and pray vntounto God without ceaſsing, and if wee bee ſpeechleſſe, or do ſtutte, and cannot vtter any one peece of our minde to the purpoſe, but bee intangled with many impedimentes: well, howſoeuer wee fare, let Gods ſpirite thruſt vsus foreward ſtill, and let vsus ſticke faſt to this ground, that God is neuertheleſſe our fa…, and let vsus flee too him for refuge, and though wee do it not ſo frankly as were requiſite, but be ouerweyed with the heauineſſe of our greefes, yet whatſoeuer come of it, let vsus go on forwarde ſtill, and not ſhet our ſelues out of the gate through our owne default, but holde on ſtill in praying to our God, aſſuring our ſelues that he will hauehave pitie vponupon vsus in the ende. Thus ye ſee what we hauehave to conſider here when mention is made of the ſpirite of boldeneſſe or truſtfulneſſe, whereby wee may crie [vntounto God,] bicauſe we bee ſure of our adoption. Let vsus not think that this can bee fully in vsus, for there are many vyces which we bee not yet ridde of. Againe there remayneth vnbeleefe, which if it bee not throughly rooted in vsus, hath notwithſtanding many ſtrings too holde vsus backe with, ſo as wee muſt be faine to ſtriue agaynſt them. But yet in the meane while, we muſt be fully reſolued that God is our father: and afterwarde according too oure meaſure and abilitie, let vsus keepe onwarde to the marke that is ſet forth here. And it is one of the greateſt controuerſies that we hauehave with the Papiſts in theſe dayes. For they ſay we cannot be ſure that God loueth vsus, and that it is a cace which ought to hang in ſuſpence whether he louelove vsus or hate vsus. But by this meanes they vtterly deface the true maner and faſhion of praying. For wee knowe howe the Scripture ſayeth, that we cannot pray without fayth,Ia. 1. a. 6. 7. and S. Iames ſayeth, let not ſuch a man thinke that euer he ſhall bee heard, that is to wit, ſuch a one as commeth like a wauering reede that is ſhaken too and fro wyth euerie winde. For we muſt beleeue that God is faythfull in his promiſes, and that we ſhall not be diſappoynted in comming vntounto him, bycauſe he hath bidden vsus come. VVee muſt be thus minded in all our prayers and petitions, or elſe all is nothing worth. Againe what Chriſtianitie is there in vsus if wee hauehave not Gods ſpirite, as ſayeth Saint Paule in the .viij. to the Romanes?Rom. 5. a. 5 And for for the ſame cauſe alſo doth he ſay in the fifth Chapter, that wee ſhall neuer bee aſhamed of our hope, bycauſe Gods louelove is ſheaded into our heartes by the holy Ghoſt which is giuen vntoo vsus. For if wee hauehave no hope, ſurely then are we baniſhed out of Gods kingdome, and cannot bee named Chriſtians. And what maner of hope is it? It is (ſayeth Saint Paule) that Gods louelove is ſheaded into our heartes: that is too ſay, that we be fully ſettled and contented bycauſe we know our ſelues to be in Gods fauour. And howe knowe wee that? By the ſpirite. And he ſetteth downe purpoſely the worde Sheade,, too doo vsus too wit, that Gods making of vsus too feele his fatherly goodneſſe and louelove towardes vsus, is not with a wette finger and away (as they ſay,) and then afterwarde too leaue vsus hungrie and needie: but that hee ſheadeth or poureth it out vponupon vsus, that is to ſay, that he giueth vsus a ſufficient & ful warrant that he acknowledgeth and auoweth vsus for his owne, ſeeing he hath layde foorth all the treaſures of his merciemercy in our Lorde Ieſus Chriſt. Nowe, this muſt needes comes of Gods ſpirite,1. Cor. 2. c. 9 & d. 14. according as it is ſayd in the firſt to the Corinthians, that we do not now by our naturall wit comprehende that God loueth vsus: for that paſſeth all the power of man. God then muſt be faine to lift vsus vp aboue the worlde: for it lieth not in our owne power to certifie our ſelues of Gods louelove. Therefore the ſpirit giueth it vsus: that is to ſay, we hauehave it not by nature, nor by inheritance, neither do we purchace it by our deſertes: but God of his owne mere goodneſſe aſſureth vsus of it, to the intent wee might reſort vntounto him familiarly in all our needes. But contrariwiſe, the Papiſts after their own imagination, deeme that we cannot be ſure of Gods louelove. And theſe wretches are ſo blinde, that they ſay it is preſumption if we deſyre to hauehave any certentie of it: yea [and ſo is it,] if we would hauehave it of our ſelues. For if a man woulde vponupon his owne conceyte beare himſelfe in hande that God is his father, he ſhoulde be but a fantaſticall childe, and a foole at all aſſayes like one of theſe dizardes that gad vp and downe the ſtreetes, and play the Kings and Princes. But if we hauehave the ſayde recorde of our God: ſhould wee then doubt of it ſtill? Is it a preſumptuouſneſſe to do God ſo much honour, as to beleeue him to be faythfull, and to reſt our ſelues vponupon his worde. Againe on the other ſyde;Math. 11. d 28. when we go to pray, is it not a good forwardneſſe that hee gyueth vsus when hee ſayeth, come too mee? If wee had no commaundement to pray vntoo God, ſurely it were too great a raſhneſſe to preace into his preſence. But ſeeing that, hee calleth vsus, yea and taryeth not till wee ſeeke hym, but preuenteth vsus, and telleth vsus that he requireth nothing but that we ſhould come to him, and giueth vsus both the motion and mynde too pray vntounto him: if we take him for our God, let vsus yeelde him his deſerued prayſe, by ſeeking all our welfare at his hande. Seeing (ſay I) that he hath ſo preuented vsus: ſhoulde we diſpute whither we ought to follow him or no? Is it not a blaſphemie that tendeth to the defacing of all Gods promiſes? Thus yee ſee what wee hauehave too remember when mention is made of this worde Crie. But yet for all this, howſoeuer the worlde go with vsus, though wee bee fayne too hacke it out lyke folke that hauehave halfe forgone theyr ſpeeche, and bee ſtraytened with ſo many ouerthwartes that wee cannot faſhion out one ſillable or iote aright: yet whatſoeuer come of it, let vsus not leaue goyng vntounto God, vponupon this grounde, that he will ſuccour vsus at our neede, and redreſſe the infirmities that plucke vsus backe. To be ſhort, when the ſpirite worketh in vsus to ſtirre vsus vp to the gronings whereof I hauehave ſpoken: let vsus ſeeke God, and though we be at our wittes ende, and knowe not whereat to begin: let vsus alwayes go forward to the marke that is ſet before vsus here. And Saint Paule ſayth purpoſely, that we crie Abba, father, to ſignifie that it is not the Iewes onelyonly whome God will hauehave to call vponupon him, and to flee to him for ſuccor nowadayes: but that he will hauehave the whole worlde to do it. And foraſmuch as the Goſpell which is the key to open vsus the gate of Paradice, is publiſhed euerie where: nowe he will hauehave all men to inioy the right which heeretofore had bin as the ſpeciall priuiledge of the linage of Abraham. Thus ye ſee after what maner we crie Abba, father. Nowe the firſt worde Abba ſignifieth a father: howbeeit Saint Paule vſeth the language that was hilde ſtill as moſt common among the Iewes. For the Hebrewe tongue was not ſo pure after the captiuitie of Babilō as it was before, but was mingled with the Chaldey tongue. Howbeeit Saint Paules meening heere, is to ſhewe that vnderunder the Goſpell all men in common ought to cal vppon God with open mouth, bicauſe his adoption was offered to all Nations, and the wall was broken downe which deuided the Iewes and Gentiles aſunder, ſo that henceforth he will hauehave vsus to be equall and in lyke ſtate. Ye ſee then that wee may call vponupon God in all languages, as it were with one mouth, and we muſt not doubt but that God receiueth vsus and giueth vsus leaue to preace vntounto him, inaſmuch as we hauehave the doctrine of the Goſpell to leade vsus, which is an infallible guide for vsus.
Now by this meanes we ſee that eueryevery mans praying vntounto God ought to bee with vnderſtanding. For if a man that vnderſtandeth no more but his owne mother tongue, ſhoulde pray vntounto God in Greeke or Hebrew, ſurely it were but a daliance, and an vtter peruerting and marring of the rule of praying aright, and there coulde be nothing but hypocriſie and feyned deuotion in it. I hauehave tolde you alreadie that we cannot pray vntounto God without fayth, too bee ſure that he will heere vsus. And what a thing is it if wee knowe not what we hauehave to aske at his hande? Is it not a defiling of ſo holy a thing as prayer is? VVe knowe that to call vponupon God, and too flee to him alone for ſuccour, is the Sacrifize that hee requireth at our handes, bicauſe that therein we confeſſe him to bee our father, and the verie welſpring of all welfare. Nowe then it is meete that wee ſhould reſort vntounto him which is the rewarder, according as the Apoſtle ſayth in the .xj. to the Hebrewes,Heb. 11. b. 6 that hee diſappoynteth not thoſe that ſeeke him, but that they ſhall alwayes finde that there is nothing better than to flee vntounto him. Therefore when we pray vntounto God, we muſt hauehave vnderſtanding to know what wee craue of him. Marke that for one poynt. Moreouer whereas it is ſayde that wee crie Abba, father: thereby we be done to vnderſtande, that the diuerſitie of languages hindereth not the vnitie of faith. Eſay ſeemeth to vſe a cleane contrarie maner of ſpeaking,Eſa. 19. d. 15 when hee ſayth, that all men ſhall ſpeake the language of Canaan, that is to ſay, the Hebrew tongue. Nowe to be Chriſtians and faythfull beleeuers, it is not of neceſsitie that we muſt hauehave skil of that language: but he meaneth that God ſhall be worſhipped in all languages. And hee ſpeaketh of the tongue of Canaan, bicauſe the Hebrew was a holy tongue wherin Gods ſecretes were conteyned. Foraſmuch then as that language was after a ſort conſecrated vntounto God: he ſayth that God ſhall bee honoured of all men, and all men ſhall renounce their blaſphemies, ſuperſtitions, and abuſes, and there ſhall be one conformitie of faith among men, and being inſtructed both in the Law and the Goſpell, they ſhall all make one ſelfe ſame profeſsion, ſo as there ſhall be one tunableneſſe and good agreement among all men. Howbeit S. Paule ment to expreſſe here more clearely after what maner we call vponupon God: namely that eueryevery man prayeth to him as now in his own language, and he heareth vsus all. For God needeth not to go to ſchole to learne this mans or that mans language. And we knowe that in praying, ſpeech ſerueth too no other purpoſe than too ſtyrre vsus vp the more vntounto it. Alſo it ſerueth vsus too witneſſe before men with our mouthes, that we repoſe all our truſt in God. Moreouer it ſerueth to helpe our infirmitie, and bycauſe we bee lazie and colde, our tongue had neede to driue forth our heart, and to helpe our weakneſſe and ſlouth which are ouergreat in vsus. But God hath no neede of none of all this, we neede not to crie out alowde when we would be heard at his hande: for he knoweth the ſecrete thoughtes of our heartes. Thus ye ſee in effect what we hauehave to marke. And herein we ſee howe great ſway the Diuell beareth in Poperie, ſo that there is neyther prayer nor fayth. To their ſeeming there is neyther deuotion nor holineſſe, except men babble in an vnknowne language, and mumble it vp without knowing what they ſay. And although the Preeſtes, Monkes, and Hypocrites ſay they vnderſtande latine: men knowe well inough what their vnderſtanding is. Beſides this, they make euen a rule of their iangling without knowing what they ſay, and it is ynough with them to hauehave a finall intent (for ſo do they terme it:) ſo they hauehave that finall intent before they babble their Domine labia, to ſay we go to pray and to ſerue God, although their minde be vponupon their kitchin, or vponupon things much worſe, and much more ſhamefull: they beare themſelues in hande, that all theyr prayers and ſupplications are acceptable to God. The poore people hauehave their eyes bleared at it: for they be made to beleeue that it is not lawfull for them to pray in a common language, and therefore they ſhunne that as a bugge. VVe ſee then that the Diuell hath beſotted theſe wretches, yea and vtterly bewitched them, ſeeing they be ſo loth to receyue the foode of life, that in ſtead of good bread and wholſome meate, they receyue poyſon and burſt with it. But for our owne part wee ſee the rule that is giuen vsus heere and which wee ought to kepe: which is, that when wee pray vntounto God wee muſt not ſtep to it vnaduyſedly without bethinking of vsus what wee ſhould demaunde, or without knowing how wee ſhoulde behaue our ſelues towardes him. And when wee call him our father, let vsus conſider well that it is not for any wo…thineſſe of our own perſons, nor for any deſert or worke of our own: but bicauſe he hath vnited vsus to our Lord Ieſus Chriſt, and gathereth vsus altogither in him, and bycauſe we be his bodie, and God accepteth vsus to fauour in his perſon. And for that cauſe alſo doth Saint Paule adde, that if wee bee children, we be beyres alſo. As if he ſhould ſay, that we inioy our inheritance euen now: not that we bee entered into the poſſeſsion of it, to be partakers of the glorie that is promiſed vsus, but as in reſpect of the fathers of olde tyme, which were ſhet out into the bodie of the Temple, and had a veyle or Curteyne drawne before them, with other figures and ſhadowes. Nowe, wee bee not lyke them in that cace: but we repayre vntounto God in ſuch wiſe as wee bee franke and free. And ſo is the adoption otherwiſe in our heartes nowadayes, than it was in theirs in the time of the Lawe. For we bee heyres after ſuch a ſort, that yet notwithſtanding wee bee alſo as pilgrims in this worlde,2. Cor. a. 6. and (as ſayth Saint Paule in the ſeconde to the Corinthians) muſt be fayne to be abſent from God, till he hauehave ridde vsus of this mortall bodie, and hauehave taken vsus out of this earthly pilgrimage and tranſitorie life. Howſoeuer the cace ſtande, wee muſte magnifie Gods grace: and ſeeing hee hath adopted vsus to be his children, let vsus vnderſtande that therein lyeth all oure happineſſe and ioy. Therefore let vsus glorie in that, yea euen ſo farre forth as to reioyce in the middes of the troubles and aduerſities which wee hauehave too ſuffer. Let vsus not ceaſſe to hauehave an inwarde ioy continually in vsus, in as muche as God calleth vsus, and hath tolde vsus that all the aduerſities which wee indure, ſhall bee turned to our welfare and ſaluation, ſo wee holde on to the marke that is ſet before vsus, that is too wit, ſo we go on ſtill forwarde to our Lorde Ieſus Chriſt, and forſake all other things.
Nowe let vsus fall downe before the maieſtie of our good God, with acknowledgment of our ſinnes, praying him to make vsus ſo too feele them, as it may humble vsus before him, and yet we not bee diſcouraged but that ſeing he vouchſafeth to accept well of vsus, & hath alſo bounde himſelfe to vsus of his owne good will to heare our requeſtes when wee come too him with aſſured truſt in him: it may pleaſe him to graunt vsus the grace to ouercome al diſtreſſes and lets▪ and all debates and controu…es that Satan can put in our heartes, ſo as we by experience feele the auaylableneſſe of this promiſe,Ioel. 2 g. 32. that whoſoeuer calleth vponupon the name of the Lorde ſhall be ſafe.Act. 2. c. 21. And ſo let vsus all ſay, Almightie God heauenly father. &c.