Sermons on Galatians, Sermon 26
The. 26. Sermon, which is the third vponupon the fourth Chapter.
8 At ſuch time as yee knevve not God, you ſerued them that by nature are no Gods.
9 But novv that you knovv God or rather are knowne of God, hovv is it that you turne back againe to the vveake and beggerly Ceremonies, vvherevnto ye vvoulde faine be in bondage againe as before.
10 Ye obſerue dayes & monethes, and times, & yeares.
11 I am afrayde of you leaſt I hauehave laboured in vaine about you.
WEe hauehave ſeene heretofore howe that after the Galathiās had bin faithfully taught by S. Paul, who had taken much paine among them, they ſhrunke back againe: not that they vtterly renounced Ieſus Chriſt and the Goſpel: but that they had bin to eaſy in ſuffering themſelues to be deceyued in folowing diuerſe opinions, as we ſee it is come to paſſe through the whole worlde. For the name of our Lord Ieſus Chriſt, and baptiſme as a marke of faith do in deed continue ſtill: but yet for all that, wee ſee that all things are marred with ſuperſtition and Idolatrie. So the Galathians pretended ſtill to be of Gods Church: and yet in the meane while they were bewrapped in many follies, as ſpecially in this, that they ſhould partly purchace grace and ſoule health at Gods hande, by keeping the Ceremonies of the Law. But that was to great a defacing of our Lorde Ieſus Chriſt. For it is impoſsible for him too bee our Sauiour, vnleſſe wee lay away all ſelfe weening, and put oure whole truſt in him. VVee ſee then that the fault of the Galathians was, that they were not ſo well grounded in the Goſpell, as to be firme & ſtedfaſt, and to ſhake off all errours, but rather were miſſeled through too light beleefe. In this reſpect Saint Paule ſayth that they bee worthie of double blame, bycauſe that whereas God had ſet them in a good way, and in a good forwardneſſe, they fleeted aſide through their owne inconſtancie. And he maketh compariſon betwene their preſent ſtate, and their former ſtate. For they had bin poore Paynims that had neuer taſted of true religion. God viſited them, and graciouſly drew them to him, and gaue them the knowledge of his truth. Nowe foraſmuch as herevpon they mingled the illuſions and trumperies of Satan with the pure truth of the Goſpell: that was a fault too farre out of ſquare, and no more to bee excuſed than their former. And that is the cauſe why Saint Paule ſayeth, at ſuch tyme as yee knewe not yet any thing, it was no maruell though you ſerued Idolles, bycauſe ye were blinded in your errours, and God had neuer diſcloſed himſelf to you, that ye might hauehave bin able to diſcerne the lyuing God from all the forgeries of mans owne brayne. But nowe that ye hauehave bin taught the Goſpell, and obteyned ſo great a benefite, not by your owne trauell, as though you had compaſſed it by your owne wiſedome, but by Gods goodnes who marked you out before you coulde ſeeke him: and ſeeing hee hath ſo gathered you out to himſelfe: what excuce hauehave you too ſtart away, and not to continue in the doctrine which you knowe to be certaine and infallible? Moreouer looke (ſayth he) howe yll choyſe ye hauehave made. For God had giuen himſelfe to you, and you hauehave forſaken him for pelting tryfles. For the Ceremonies of the Lawe (beeing ſet alone by themſelues from our Lorde Ieſus Chriſt) are but baggage. Lo howe yee make great account of things too no purpoſe, and in the meane while paſſe not at all for God. Heerevpon as a man moued with great greefe hee concludeth, that hee is ſore afrayde that hee hathe loſt his labour, in that hee hath ſo long tyme ſtreyned himſelfe too bring them too the pure knowledge of the Goſpell. And therewithall he alledgeth a ſpice of the things which he had termed beggerly and vnprofitable Ceremonies: namely that they kept the feastes conteyned in the Lawe, as though there had bin ſome neceſsitie in the matter, thinking too deſerue and earne grace thereby before God. This is the ſumme of the matter that is treated of heere. Nowe wee hauehave a good warning too gather of this texte: whiche is, that if wee holde not out in the fayth of the Goſpell after that God hath once brought vsus vntounto it, althoughe the poore Infidels might be excuſed, yet can not wee eſcape horrible damnation, by reaſon of our vnthankfulneſſe in that wee hauehave profited no better in the ſchole of our God. It is true that although the heathen had no knowledge, yet they ſhall not fayle to be condemned, bicauſe there is naughtineſſe alwayes to be founde in men, for aſmuche as they gaue them ſelues ouer to their owne ſuperſtition: but if wee conſider what they bee in reſpect of vsus, ſurely whereas they might hauehave a doſen excuſes, we ſhould not hauehave ſo muche as a peece of one. Therfore when we hauehave once bin inlightned with the truth of the Goſpell, like as the benefite of God is ſingular, ſo alſo ſhal we pay deare for it if we make not account of it. And let vsus marke that this is not ſayde too any one people alone: but that it behoueth vsus alſo at this daye too apply too our vſe the things that S. Paule telleth vsus, to the ende that we become not ſo wretched as to giuegive ouer the truthe of the Goſpell after we hauehave once knowen it, but that it may bee ſo printed and rooted in our harts, as the diuell may neuer ſhake vsus from it. Thus yee ſee what we hauehave to remember, in that S. Paule doth heere ſet the leaudneſſe of the Galathians before them, and blameth them as vtterly vnexcuſable, for their ſtarting away after that faſhion from the pure truthe, after they had once bin inlightned with it. Now alſo herewithall we ſee wherof Idolatrie proceedeth, and what is the fountayne therof: namely the want of knowledge of the liuing God. For wee muſte needes hauehave ſome feeling in our ſelues, that there is a God whō we ought to worſhip, and which is worthy to be honored both of great and ſmall, bicauſe we hauehave our life of him. It can not bee ſo cleane wyped out of our minde, but that there ſhall alwayes bee ſome ſparke of Religion in vsus. But yet in the meane ſeaſon, eueryevery man wanzeth away in his owne fooliſhe conceits, bicauſe wee vnderſtande not what God is, nor can come at him. Truely if wee were not corrupted, and our vnderſtanding blynded by ſinne, God would ſtill drawe vsus vntounto him. But for as muche as Gods image is defaced in vsus, there is nothing but darkneſſe, & that ſo horrible, that when wee ſhoulde mounte, vp alofte too ſeeke God, wee thruſt downe our muzzels too the ground like wretched brute beaſtes. Therfore till ſuch time as God ſhewe him ſelfe to vsus, it is vnpoſsible for vsus to hauehave any true Religion, and wee ſhall alwayes be led with abuſes and meere follies. Heereby we know what the vanitie of men is, how eueryevery man beares him ſelfe in hande that he hathe skill inough to gouerne him ſelfe. Yea and wee ſee howe the very Idiots do brag of their wit: and as for thoſe that hauehave gotten any reputation amōg men, they be ſo puffed vp with pride, as they can not abide any correction, or to be tolde of their faults. But if men had any one drop of good wiſdome, were it not meete that the firſt poynt which they begin at, ſhould bee to knowe what God they ought too worſhip? That is the poynt wherein they fayle, in ſo muche that they ſeeke Satans leaſings in ſteade of the truthe, and worſhip Idols in ſteade of the liuing God, till God hauehave called them to him. VVee ſee then that to pleaſe God, and to yeelde him acceptable ſeruice, it is not for vsus to behaue oure ſelues after oure owne fancie, but we muſt ſuffer our ſelues to be guided and gouerned by his worde and holy ſpirite. Moreouer if we will follow the opinion of this man and that man, they be not a two or three that this text ſpeaketh of, but we ſee it is impoſsible to hauehave any good rule, or to holde the right way, till God hauehave taken the charge of vsus to draw vsus too him. So then, they that followe the ſteppes of their forefathers, and make cuſtome and antiquitie the rule too frame them ſelues by, do ſhewe that they deſpiſe God. And why? for they wilfully leaue the fountaine of liuing water, & go to ſeeke puddles, as though they had no wit to diſcerne betweene white and blacke. Seeing then that S. Paules meening heere, is too ſhewe vsus as it were in a liuely image, that men can not but go aſtray and deale vntowardly, till God hauehave brought them into the way of ſaluation: Let vsus renounce our owne nature, and let all things which we know to come of man be thruſt vtterly vnderunder foote, and let vsus learne to holde vsus ſimply to Gods pure truthe. This (ſay I) is the thing that we hauehave to remember vponupon the words of S. Paule, where he ſayth, that thoſe which knewe not God had ſerued ſuche as were but Idols. Moreouer let vsus not thinke our ſelues too bee wiſer than the Galathians: but (as I hauehave ſayde alreadie) let vsus vnderſtande that in this place the holy Ghoſt mente too beate downe all pride, that men might not preſume vppon their owne reaſon and skill to doo what they like themſelues, but rather know that there is nothing but brutiſhneſſe in vsus, till God hauehave inlightened vsus with his grace. Furthermore whereas S. Paule ſayth, that Idols are no Gods by nature, he meeneth that we be very dulheaded, when we can not repayre to the maker of all things, who ſheweth him ſelfe bothe aboue and beneathe, too the ende we ſhould know him to worſhip and ſerue him. For wee can not looke vponupon our hands and our feete, but we muſt openly ſee Gods wonderfull wiſdome, power, and goodneſſe: and when we beholde the skyes and the ſtarres, wee hauehave there a ſufficient recorde that there is a ſoueraygne Lorde which maynteyneth them. VVhen we conſider the chaunges of ſeaſons, and ſee the ſnow, rayne, winde, or heate: beholde therein doth God ſhew him ſelfe. VVhen the earth bringeth foorth hir fruites, or is as good as dead and withered: in all thoſe things wee continually knowe God, or at leaſtwiſe are conuicted that he ſheweth him ſelfe there. And if we will not perceiue him nowe: wee ſhall bee driuen too confeſſe it at the latter daye when the bookes ſhall bee opened. Now in the meane while, if wee woorſhip thoſe whiche are not Gods by nature: it is all one as if wee dyd wilfully ſhet our eyes ageynſt ſo many recordes and lookingglaſſes, which God ſetteth afore vsus to bring vsus vntounto him. How ſoeuer the world go, all the worſhipping that men can deuiſe is but a vayne fancie, till they hauehave bin brought intoo the good way. For of their owne natural wit they cannot but giuegive themſelues to al errour and deceiuableneſſe. He addeth, Now that you hauehave knowē God, or rather hauehave bin knowen of hym. Some tranſlate it, nowe that you hauehave been inſtructed in the knowledge of God: but all comes too one. Neuertheleſſe in the firſte part (as I hauehave touched alreadye) he ſheweth that ſuche as hauehave bin trayned in the pure truth, are giltie of periurie to Godward. And therof they bee vnexcuſable: for it is no ignorance any more: it is not with them as thoughe they neuer had taſted of the true religion: but it …as a manifeſt falſhod, lyke as if ſome ſubiectes knowing well inoughe who is their Prince, ſhould reuolte from him, and breake the allegeance whiche they had promiſed him, and confederate them ſelues with his deadly enimie. Thus yee ſee in what plight wee bee: namely that all ſuche as hauehave knowen Gods truth, can not ſteppe aſide after their owne ſuperſtitions and errours, but they muſt become periured and falſe forſworne traytors.Eſa. 46. a. 1 For it is not cauſeleſſe ſayde that all Idols muſt fall downe when God is to be glorified in his highneſſe: and that all ſuperſtitions muſt vaniſh away when his maieſtie commeth abrode. Nowe if he voutſafe too ſhew him ſelfe to vsus, it is as much as if he dyd ſet vp his chayre of eſtate among vsus, of purpoſe to bee ſo good and gracious too vsus, as too become our king. If wee can not finde in our hearts too yeelde him any ſubiection, are wee not falſeharted caytifs towards him? If we alledge for a replie, that our intent is not ſo: it is but hypocriſie. For we knowe that our Lorde can abide no companion: in ſo muche that he vſeth the worde Ieloſie,Ex. 20. a. 5 to ſhew that he wil ſo poſſeſſe vsus, as we may belong vntounto him wholly and not in parte. Then if we will play on both ſides, & row betweene two ſtreames: there will bee nothing but fayning and hypocriſie in vsus. But there ought to bee a ſubſtantiall ſoundneſſe in vsus. And therfore S. Paule ſayth not ſimply, if wee bee beguyled by Satan, & forſake the Goſpell quite and cleane: but, if we ſwarue from the ſimplicitie of it. As for example, the Galathians (as I hauehave ſhewed alreadie) had not renounced Ieſus Chriſt nor denied their baptiſme (for they profeſſed to holde the Goſpell ſtill) but they had mingled it, and that marred all: a little Leuen ſowreth a whole lumpe of dowe. Euen ſo when men will needes adde I wote not what of their owne brayne to Gods truthe, it marreth all. For let a man put a little vineger, or ſome other ſlaberſauce into a cuppe of the beſt wine in the worlde, and he were better to drinke ſheere water. In like cace is it when men wyll turkin the true Religion, as all they doo which take vponupon them too inuent I wote not what of their owne heade. Surely it were muche better that they had neuer knowen anye more at all, but groſſely that there is a God: than too hauehave beene trayned vp in the good doctrine of the Goſpell, and afterwa…e too falſifie all, and too diſfigure our Lorde Ieſus Chriſte after that ſorte. Yee ſee then howe it is a thing that can not be borne withall: and that is it which we hauehave to marke in the firſt place. Secondly, S. Paule ſheweth that the calling of the Galathians to the Goſpell, came not of their owne proper motion, nor through their owne furthering of the matter: but of God, who had ſought them out when they were wandering and ſtraying wretches. And this is not ſpoken for them alone: for wee know how the Prophet Eſay ſpeaketh after the ſame maner generally of all ſuch as ſhould be partakers of the ſaluation that is purchaſed for vsus by our Lord Ieſus Chriſt,Eſa. 65. a. 1 ſaying: I was foūd of them that ſought me not, and I ſhewed my ſelfe to ſuch as inquired not after me: and vntounto ſuch as made none account of me, I ſaide, Lo here I am, here I am. See how God magnifieth his grace, to the intent that men ſhould not be ſo far ouerſeene, as to thinke that they atteine to fayth by their owne wiſdome. No, ſayth he, yee bee all of you in the way of deſtruction, & there is none of you that cōmeth to me without I draw him, for pitie of the wretchedneſſe wherein you be plunged. Therfore it is I that hauehave diſcouered my ſelfe, and all this is of mine owne meere gracious goodneſſe, for you would neuer hauehave ſoughte me, yea there is none of you all but he withdrew him ſelfe further and further off from mee. For wee be not onelyonly as ſtraying beaſts, but alſo as wylde and wood beaſtes: wee be wholly giuen to rebellion tyll God hauehave tamed vsus, and chaunged vsus that wee might be ſheepe of his folde, that he may do the office of a ſhephearde towards vsus. So then it is not for noughte that Sainct Paule correcteth this ſpeeche of his when hee ſaythe, you hauehave knowen God, or rather hauehave beene knowen of him. As if hee ſhoulde ſay, that when wee bee come too the knowledge of the Goſpell, wee muſt not imagine our ſelues too bee better than other men, but that God preuented vsus, and that wee ſhould rather hauehave periſhed a hundred times in our beaſtlyneſſe, than hauehave come too any good amendment, if God had not vtterly chaunged vsus. Nowe then wee ſee what free will is able too doo, whereof ignorant wretches boaſt them ſelues too the defacing of Gods grace. No doubte but all men wyll graunte that they can not bee inlightened without Gods working: but … by after they reſtryne it agayne, ſaying that his working is but in parte, and it ſeemeth to them that eueryevery man brings ſomewhat of his owne. But all thys geere is excluded heere when he ſayth that none but onelyonly God knoweth vsus, who alſo marketh vsus out, too ſhewe him ſelfe vntounto vsus, and too make vsus come vntounto him. Then let vsus generally vnderſtande, that it is not our owne worthineſſe that hath brought vsus too the obteyning of this benefite that the Goſpell ſhould be preached purely too vsus, and that eueryevery of vsus applyeth it too his owne behoofe: for if I thinke my ſelfe to hauehave aught at all in mee why I ſhould be preferred before one man or other: it is a taking away of Gods prayſe, and an vſurping of it to my ſelfe: and that were an intollerable trayterouſneſſe. And therefore wee muſte come backe too that which S. Paule ſayth in another texte:1. Cor. 4. b. 7. VVho hath made thee too excelle, ſayth he? He ſpeaketh too ſuche as commended them ſelues, beleeuing that they had ſome vertue or excellencie in them, as in very deede the Corinthians had ſuche ſpirituall giftes as might bee had in eſtimation among men. S. Paule graunteth well inough that they had great graces, and worthy of eſtimation: but he asketh them from whence all of them came, whether they were of their owne getting, or whether they were able too take them of them ſelues? It is very certayne that they were not. VVherefore let vsus learne, that it is not inough for vsus to hauehave Gods worde preached too vsus, excepte God worke in vsus by his holy ſpirite, according as experience ſheweth in that it is not giuen too all men. And moreouer there was neuer yet any man that bethought him ſelfe too ſeeke the good foode, except it were offered him of God. Therefore away with all the fonde imaginations of our owne head, and let vsus put away all pride: let vsus not thinke our ſelues wyſer than other men, bicauſe wee hauehave knowen the Goſpell: but let vsus yeelde this prayſe vntounto God, namely that at ſuche time as wee turned our backes vponupon him, and were as good as drowned a hundred thouſande tymes in deſtruction, he caſte hys eye vppon vsus, and drewe vsus backe too him ſelfe, too the ende that when it is tolde vsus that wee bee iuſtified by fayth, and thereby obteyne ſaluation: wee ſhould aſſure our ſelues that the ſame commeth of his …re grace, and that our fayth is …reely giuen vsus bicauſe wee can not purchace it: and let vsus confeſſe with poore Agar,Ge. 16. c. 13. that wee hauehave ſeene him that looked vppon vsus afore. For there wee hauehave a mirrour of all mankinde. The ſayde poore woman was in great heauineſſe, forſaken of all men, and wyſte not whither too go: but God pitied hir and viſited hir, in the wilderneſſe. Heerevpon ſhee confeſſeth that God had looked vppon hir before ſhee had thought vponupon him. So then let vsus bee hilde in awe and humilitie, ſeeing that the welſpring and beginning of our welfare is that God knew vsus and marked vsus out at ſuch time as we cared not for him, but beſides our ignorance, did alſo deſpiſe him, and were ſo brutiſh, that eueryevery of vsus had ſought his owne ruine and deſtruction, if he of his owne infinite goodneſſe had not hilde vsus backe. Thus ye ſee in effect what we hauehave to marke. But now let vsus put the thing in practiſe that is tolde vsus heere: which is that for as much as God hath called vsus to the pure knowledge of his Goſpell, we muſt continue ſtedfaſtly therin, according to the way which he ſetteth before vsus, who (as we know) is the liuely fountayne of all welfare, as it is ſayde in the ſeconde of Ieremie. Then if wee go aabout too digge crauyed Ceſterns that can holde no water: is it not an vtter refuſing of the benefite that was put into our handes? VVhen a man ſeeth good meate readie for his repaſte, and knoweth that he may take good ſuſtenance of it, and yet will go hys way from the table, and ſeeke dung and filthe too feede on, is he not worthy too bee poyſoned? Euen ſo is it with all ſuche as are not contented with the pure doctrine of Gods Lawe and Goſpell. For beholde, the fountayne is before them,Eſa. 5▪ 5. they may drinke their fill of it,Iohn. 5. as it is ſayde in Eſay and S. Iohn, and yet they had leuer too ſtarue, or elſe too feede them ſelues with winde. Nowe then ſhould not ſuche vnthankfulneſſe bee puniſhed double as S. Paule ſayth heere? Is it poſsible that yee ſhoulde returne agayne too the vnprofitable and weake Ceremonies that can doo you no good at all. Nowe at the firſt bluſhe S. Paule might ſeeme too ſharpe and roughe in ſpeaking after that faſhion of the Ceremonies of the Lawe. For in very truthe, although the Ceremonies had bin the firſt enterances or traynings, like as in trayning vp of yong children men are wonte too ſet them firſte too their …pſie: yet notwithſtanding our Lorde Ieſus Chriſt was figured in them: and there were promiſes in them too bring men too ſaluation. For the remiſsion of ſinnes is the chiefe good thing that we can wiſhe for at God hand, bicauſe that by that meanes wee be reconciled vntounto him. He receyueth vsus as his children, and we may call vponupon him with free libertie. Men therfore are then in true and perfect felicitie, when their ſinnes are forgiuen them. And hereof they had as it were a pledge in their ſacrifices in olde time. VVhen they waſhed them ſelues, it was a full aſſurance too them that God did clenſe them, and that their ſpottes were no more layde to their charge, but rather that they were receyued as cleane and vtterly without blemiſhe. Howe then dooth S. Paule terme theſe things vnprofitable ceremonies, which caried ſuch inſtruction in them? ſpecially ſeeing it is ſayde that the paterne of all the whole Sanctuarie was ſhewed to Moyſes,Exo. 25. d. 40. yea euen from heauen. The law then ſerued not to holde men in ſome play, as though God intended to buſie them about petie trifles? neither alſo did S. Paule regarde whereto the ceremonies auayled or ſerued the fathers of olde time: He doth but only ſhew that when our Lord Ieſus Chriſt was once come,Col. 2. c. 17 all thoſe things were aboliſhed. For (as he ſayth in the ſeconde to the Coloſsians) wee hauehave no more the figures and ſhadowes, bicauſe that nowe a dayes wee hauehave the body and the ſubſtaunce. Seeing it is ſo: if a man ſhould ſet foorth the ceremonies of the Lawe, he ſhould ſeparate them frō our Lord Ieſus Chriſt, and what ſhould they be then? They would be of no force. For (as I ſayd afore) if a man ſeparate them for our Lorde Ieſus Chriſt, ſurely they ſhall bee but pelting traſh. Therefore when men kept the ceremonies, ſo as they were applied to their lawful vſe: they were good exerciſes, and the old fathers miſpente not their time, bicauſe they were confirmed by them in the hope of their ſaluation, and they were vntoo them a warrante of Gods fatherly louelove towardes them, and they led them to oure Lorde Ieſus Chriſte the fountayne of all welfare. But if men buſie themſelues in keeping the ceremonies without knowing why or wherfore: ſurely it is but flat mockerie. For the Heathen men dyd make ſacrifice alſo, and ſome of them had no Idols, thinking that they offered too God the maker of heauen & earth: and yet whereto did al their Sacrifiſes ſerue them, but to their condemnation? For they had ouerthrowen Gods order, bycauſe they amēd not at our Lord Ieſus Chriſt. Now then Sainct Paul doth not without cauſe ſay, that when the Ceremonies of the law tend not to the ſeeking of all our welfare in our Lorde Ieſus Chriſte, they are but beggerly Ceremonies, that is to ſaye, corruptible thinges of this world, and conſequently things of no force and vnprofitable, bycauſe that Ieſus Chriſt who is the quickner of all things, is not ther. And this is yet ſo much the better to be marked, to the ende we be not beguiled. It is ſaid that in old time all men offered Sacrifiſe, and thought they worſhipped God: and yet notwithſtanding, that the ſeruis of all ſuch as had not their beleefe ſettled in Ieſus Chriſt, was reiected.Heb. 11. a. 4 For the Apoſtle in the eleuenth to the Hebrues ſaith, that the only thing that made Abels Sacrifiſe acceptable, was faith. Now then for aſmuch as the heathen men did in their ſacrifiſing imagin God to be fleſhly, and that they could make their attonemēt with him by ſuch meanes, they buzied themſelues about outwarde things, and conſidered not that in aſmuch as we be faultie, it ſtandeth vsus on hand to hauehave an excellenter raunſome than we cā bring any. If we had a hundred worlds to giuegive, they were not ynough too redeeme any one miſdeede that we hauehave done againſt God. Therfore the Sacrifiſe that ſhould anſwer for all our ſinnes muſt of neceſsitie be heauenly. The heathen men cōſidered not this: but ſtood poring vponupon the ſhadow of it, as the Turkes and Iewes do yet ſtill at this day, who by their often waſhing of themſelues both euen and morne, and at noone, and by theyr other Ceremonies, confeſſe themſelues to be defyled, and to hauehave neede to be clenzed by ſome others, and yet do renounce our Lord Ieſus Chriſt who is the very cleanneſſe whereby we muſt be made cleane, according alſo as in very deede it is he that hath wiped away all our ſpottes. Seeing it a ſo then, all they that keepe any Ceremonies in hope to get any fauour at Gods hand by them, do not only beguile and martir themſelues in vayne without any profit: but alſo do certeinly prouoke Gods wrath ſtill more and more. Now we on our ſide are taughte that our Lord Ieſus Chriſt hath ſhed his bloud too waſh our ſoules withall. Then if we ſeeke any other …nzing or purgatory beſides, ſurely it is an intollerable trecherie. And if Sainct Paule ſpake ſo of the Ceremonies of the lawe: what ſhall wee ſay of all the toyes and gewgawes that are nowadayes in poperie? For beholde, the Papiſts weene to win much by taking of holywater, by babling this and that, by keeping of holidayes, by tyring themſelues in gadding on ſome pilgrimage, by ſetting vp a waxcandle before ſome puppet, by chaunting maſſe by note, and by ſaying of thus many or thus many tymes their beads ouer. I ſay they hope well to make attonement with God by ſuch meanes. But it is certeine that they plunge themſelues the deeper in hell, and caſt themſelues further intoo Satans ſnares by it, as though they had confederated themſelues with him to their owne deſtruction. To bee ſhorte, all the Ceremonies of poperie are vtter renouncings of our Lorde Ieſus Chriſt, and of the pure truth which hee hath purchaced for vsus by his death and reſurrection, and of the grace that is offered vsus at this day in the Goſpell. For they may well bring what ſhrowding-ſheetes they liſt, but they cannot diſproue the holie Ghoſt, who hath vttered the ſayd ſentence by the mouth of Sainct Paule. Then do we ſee in effect what is ſhewed vsus heere. Now as touching the particular whiche Sainct Paule alledgeth heere concerning dayes, mooneths, and yeeres he meeneth not the ſeaſons of winter and ſommer, nor the diſcerning of one day from another, nor that men ſhoulde not recken yeeres and mooneths: but hee ſpeaketh of the feaſts that were commaunded in the Lawe, and which thoſe deceiuers would needes hauehave to bee kept ſtill, euen as of neceſsitie. In which cace there was a kind of binding and thraldome, and it was an aboliſhing of the fredome that was purchaced for vsus by our Lord Ieſus Chriſt. Lo heere the cauſe why Sainct Paule vſeth ſuch vehementneſſe, howbeit that hee did it alſo in reſpect of the foreſayde falſhood: for it was requiſite that our Lord Ieſus Chriſt ſhould hauehave bin knowen in all thoſe figures, and that men ſhould hauehave amed at that marke. But they that had beguiled the Galathians, had bound them to the cleane contrary, ſeeing that by holding ſtill the feaſt of Paſſeouer and other feaſtes, they intended to bring them backe agayne to the olde forworne figures, which ought to be aboliſhed. In olde time when men kept … Eaſter day vnderunder the lawe, it was to the end that the people beeing put in minde of their deliuerance out of the thraldome of Egypt, ſhould looke for the great redemption that was promiſed them.1. Cor. 5. b. 7. And for that cauſe Sainct Paule ſaith that our Eaſter lamb (that is to wit, Ieſus Chriſte) is offered vp already. He ſheweth that the thing which had bin figured by the paſcall lamb that was offered in the law, was now fulfilled in the perſon of our mediator. In like cace was it with the feaſt of Tabernacls or Tents, whereby God did put the Iewes in rememberance, that they had dwelled in the wilderneſſe where there was nother houſe nor building, and yet had continued there a long time traueling too and fro. And that was alſo a warning too them that thys lyfe is but a wayfaring, where through we muſt paſſe in haſt. As muche is too be ſayde of the firſtlings when men came to offer vp theyr firſte frutes vntoo God. Agayne, when the Iewes made ſolemne confeſsion of their ſinnes, it was a figure to leade them too Ieſus Chriſte whych was promiſed to them. But now that he is come, if wee wyll needes keepe ſtill thoſe thinges, what is it elſe than a toying? For wee diſplace the principall and the ſubſtaunce, which is all one as if a man would feede himſelfe with the coloure of bread, wyne, and meate, and not with the things themſelues. And can a man receiue any ſuſtenance thereby? So then ſeeyng that our Lorde Ieſus Chriſte is come, the figures of the lawe are not too bee vſed any more, and if men will needs keepe them, they ſhewe themſelues too hauehave no knowledge of God, but that all is turned vpſide downe. Therefore it ſtandeth vsus ſo muche the more on hande too marke well, that if wee nowadayes do ſwarue neuer ſo little from the pureneſſe of the Goſpell, wee bee ſtreytwayes ſtrayed from our Lord Ieſus Chriſt. I graunt wee may well keepe certayne dayes of aſſembling, howbeit not after the manner of the Iewes. And why? VVe keepe them not for ceremonies ſake. In the time of the law it had bin a deadly offence for a man to hauehave lifted vp but a mallet vppon a peece of wood, or too hauehave done any other buſineſſe of his owne. If a man had but ſet a potte or a kettle vppon the fyre on the Sabboth daye, God commaunded that hee ſhoulde bee rooted out. Yet was it not meant by that rigoure, that God d…yghteth in ydleneſſe: but it ſerued for a figure, as if hee had ſayde, I hauehave enioyned you my Sabbothes, too the ende you ſhould knowe that I am hee whyche ſanctifyeth you. VVe hauehave the ſelfſame ſanctification at this daye, howbeit not with like figures as the fathers had it in olde time: for that were too burie our Lorde Ieſus Chriſte. It were too hang vp a veyle agayne, too the intente too daſle our eyes in ſuche ſorte, as wee ſhoulde not ſee the lighte of the Goſpell. Lo what wee hauehave too marke vppon thys obſeruing of dayes whereof Sainct Paule ſpeaketh heere. But aboue all things let vsus marke that he intended to ſhewe vsus heere, that in aſmuch as wee knowe the benefites whyche are imparted too vsus by oure Lorde Ieſus Chryſte, wee muſt ſticke too them and ſettle ourſelues wholly therevppon: and that if wee bee fleeting too and fro, it is a ſhrinking away from our Lorde Ieſus Chriſt, in whome wee hauehave the fulneſſe and perfection of all lyfe, ioy, welfare, and glory. Therefore, ſeeyng that God commeth too vsus after that faſhion, yea and that euen at ſuche time as wee were as wretched wandering beaſtes, hee gathered vsus too hymſelfe, and ſhewed hymſelfe to be our herdman, too the intente that we ſhould become the ſheepe of his flocke, and hearken too his voyce, and diſcerne it from all falſe doctrines, and from all the curious ſuttleties of men, that our Lorde Ieſus Chriſte myghte reigne ouer vsus, holde vsus in awe, poſſeſſe vsus wholly and we become hys, not partly or wyth condition, but wholly and throughly: let vsus beware that we become not gilti…e of ſuche vnthankfulneſſe when the Goſpell is once preached vntounto vsus. Thus ye ſee what wee hauehave too beare in mynde too our behoofe in this texte, that wee may not bee accuſed at the latter day if God hauehave called vsus to him, and wee left and forſaken hym, and falſifyed our promis whereas hee was ready too hauehave kepte touche with vsus, not onelyonly for a day or twayne, but alſo by continuing too bee our father and ſauioure for euer both in life and death.
Nowe let vsus fall downe before the maieſtie of our good God with acknowledgement of our faultes, praying him to make vsus feele them more and more, and that the ſame may cauſe vsus the better to acknowledge the g…es that wee hauehave receiued of him, and that ſeeyng we perceiue that they hauehave bin imparted vntoo vsus vndeſeruedly, it may make vsus to bee the more deſirous too taſt of them, that therevppon wee may day by day indeuoure too ridde our ſelues of our lewde affections, and of all the vices wherein wee ſhould be plunged if he pityed vsus not and made vsus not too feele hys grace, whyche it may pleaſe hym too continue in ſuche ſorte, as wee may ſeeke nothyng but to come home fully vntoo, hym: and that in the meane whyle till we come to the full lyght, where we ſhall behold him face to face and bee tranſfigured intoo hys glorye, hee continue ſtill too ſhewe vsus the waye of ſaluation, and make vsus too walke therein throughout. That it maye pleaſe hym too graunt this grace not onelyonly too vsus but alſo to all people and Nations of the earth, bringing backe all poore ignorant ſoules from the miſerable bondage of errors and darkneſſe, to the right way of ſaluation, for the doing whereof it may pleaſe hym to rayſe vp true and faithfull miniſters of his worde that ſeeke not their owne profite and vainglory, but only to the aduancement of his holy name. &c.