Sermons on Galatians, Sermon 31
The .xxxj. Sermon, which is the first vponupon the fifth Chapter.
STaude faſt therfore in the libertie vvhervvith Chriſt hath made vsus free, and put not your ſelues agayn vnderunder the yoke of bondage.
2 Beholde, I Paule doo tell you, that if yee be circumciſed, Chriſt ſhall profite you nothing at all.
3 And agayne I proteſt to eueryevery man that is circūciſed, that he is bounde to keepe the vvhole lavve.
WE hauehave ſeene heeretofore, that to hauehave a ſtate of continuance in the Churche, wee muſte bee grounded vponupon our Lord Ieſus Chriſt. For many doo boaſt themſelues to be Gods children, who notwithſtanding are not begotten of the true ſeede, which maketh the differēce wherby God auoweth and acknowledgeth vsus for his children. Therfore if we wil be truly knit to our Lord Ieſus Chriſt, we muſt hold faſt the doctrine of the Goſpell, that he as our heade and mediator may ioyne vsus to God his father. Therwithall I hauehave declared that the cauſe why S. Paul ſpeaketh ſo of bōd & free ſeed, is for that they which ſeeke their righteouſneſſe in their owne vertues, do alienate thēſelues frō our lord Ieſus Chriſt, & frō his grace. For by that meanes they bind thēſelues to an impoſsibilitie, that is to ſay, to ſatisfie God in keeping his cōmaundements. But there is ſuch weaknes in vsus, as none of vsus is able to perform the leaſt point of the law: and therfore much leſſe can we attaine to the perfectiō that is ſhewed vsus heere. And for that cauſe S. Paul cōcludeth now▪ that we muſt ſtand faſt in the freedome which our Lord Ieſus Chriſt hath purchaſed for vsus. It is certayn that he treateth heere of the ceremonies of the law: but yet muſt we always reſort to the welhead and cheefe poynt. For if the matter concerned no further than the keeping of a holyday, or the forbearing of ſome kinde of meate: it were not of ſo great weigh…, that ſuche ſtrife ſhould bee moued for it in the Church. But Sainct Paule pored not vppon a matter ſo ſlight and of ſo ſmall importance. He had an eye to the doctrine: he conſidered that if mē ſhould be tyde to do this thing or that thing of neceſsitie: it were an excluding of them from the hope of ſaluation. For if I muſt needes performe a thing vnderunder peine of deadly ſinne: then if I fayle, I am become a tranſgreſſer, and there is no ſhift for me bycauſe God is my iudge, and I muſt be fayne to come too account, and there is no meanes to redeeme me. Now it is certaine that al of vsus are ſubiect to the keeping of the law: but yet notwithſtanding, there is a remedie for it, which is to runne vntounto our Lord Ieſus Chriſt in all our needes, who was made ſubiect to the law to purchace vsus freedome, and bare our curſe to diſcharge vsus of it. Now if any neceſsitie be layd vponupon vsus againe, too ſay that the doing of this or that is ſinne: then cannot our Lord Ieſus Chriſt ſtand vsus in any more ſtead as I ſayde afore: by reaſon whereof we muſt needes bee plunged in our owne curſedneſſe, without any manner of releefe. Therefore it is not without cauſe that Sainct Paule exhorteth the Galathians to hold their owne, and not too ſuffer themſelues to be brought into bondage. For by that meanes he faith that they ſhall be bereft of ineſtimable benefyte, euen ſo farre foorth as they ſhall be falne quite away from Gods grace or fauour, and vtterly ſeparated from our Lord Ieſus Chriſt, in whome lieth all our welfare and happineſſe. Now, that wee may the better conceiue S. Paules meening, and alſo reape the frute that is offered vsus in thys text: Let vsus marke, that by this word Libertie o… freedome, it is meant that we may walke with full confidence before God, and that hee will alwayes be fauorable, ſo that although wee bee giltie of many offences, yet we ſhall be quit of them for our Lord Ieſus Chriſtes ſake: and moreouer that it is not in mans power to bridle vsus or too hold vsus in bondage: but that it ought to ſuffiſe vsus to yeld ourſelues obedient vntounto God, howbeit not after a ſlauiſh and conſtreyned faſhion, but as children yeeld themſelues ſubiect too their father, knowing well that their father will not handle them roughly. Thus ye ſee what is meant by the worde libertie or freedome whiche S. Paule vſeth. Neuertheleſſe to the end that this ſhortneſſe bee not darkſome: I will declare it more a…ge. So long as we be in doubt whither God do louelove vsus or hate vsus, there will always bee trouble and vnquietneſſe in our conſciences, and we ſhall be as it were locked vp in priſon. So then there will be no freedome in our mindes, till we know and be throughly perſwaded that God is at one wyth vsus, and that he receiueth vsus into his fauoure & grace, though we be not worthy of it. But it is impoſsible for vsus to hauehave any certeintie of it, except we hauehave our quittance alwayes before our eyes, which was made vsus in the death and paſsion of our Lord Ieſus Chryſte. VVhy ſo? For as I ſaid afore, we be indetted vntounto God many wais, yea infinite wayes. For we be boūd to keepe the law, and we breake it a hundred times a day, yea euen or euer we thinke of it. Again we offend euen in groſſe faultes. But howſoeuer we deale, we cannot aſſure ourſelues of Gods louelove, vnleſſe wee bee diſcharged againſte him of the obligation of euerlaſting death wherein we ſtād bound. Now we atteine that benefyte when we be perſwaded by the Goſpel, that the bloud of our Lord Ieſus Chriſt was ſhed to waſh away al our ſpottes, and that his death is a ſufficient ſacrifiſe too appeaſe Gods wrath, and to wipe out the remembrance of al our offences & iniquities. Ye ſee then that the way to ſet vsus free, is to know that God receiueth vsus to merciemercy for our Lord Ieſus Chriſts ſake, & that our faults & ſins ſhal not hinder vsus to find fauor alwais in his ſight, or to hauehave familiar acceſſe vntounto him, as children hauehave vntoo theyr fathers. Secōdly we muſt not be wauering too & fro, to make cōſcience of eueryevery thing that mē deuiſe of their owne heads: but walke ſtedfaſtly according to gods word, knowing moreouer that our cō ſciēces are free, & that whither men cōmand or forbid any thing, it is nothing to vsus, I meene as in reſpect of the ſpirituall regiment of our ſoules: For we talke not heere of ciuil policie nor of the common life of men, but of our ſaluation. So then, all things ought too bee free vntoo vsus when they bee not forbidden vsus by Gods owne mouth. Yet is it not ynough that we hauehave Gods word for our guide without mingling any thing at all with it: but (as I hauehave touched alreadye) we muſt therewithall know, that God accepteth our affection when he ſeeth vsus willing to obey him, and that although there be much faultineſſe, and ouer many infirmities in vsus, and that we come halting vntounto him, and … that all that euer wee doo were trifling toyes if he liſted to examin them with rigor…: yet neuertheleſſe, he taketh al in good woorth. And why? For he beareth with vsus as a father with his childrē. That therfore is the freedom wherein we muſt ſtand, except we wil be ſeparated frō our lord Ieſus Chriſt For (as I hauehave ſayd alreadie) if we beleeue not aſſuredly that God loueth vsus, though we be vnworthie of it, and that his louing of vsus is bycauſe our ſinnes are buryed by the death and paſsion of oure Lord Ieſus Chriſt: what will become of vsus? what ſhal Ieſus Chriſte boote vsus? Ageyn if we be in doubt and vnquietneſſe, not knowing whether God accept our ſeruice or no, and therwithall be bounde to the keeping of this or that at mennes appoyntment, the intangling of our ſelues in ſo many debatyngs will neuer ſuffer vsus too hauehave any reſt. Neyther is it without cauſe that Saint Paule hauing exhorted the faythfull to continue in the freedome that was purchaſed them ſo dearly, addeth, that Ieſus Christe ſhall not profite them at all, vnleſſe they know the thing that he hath purchaſed for them, and ſuffer not themſelues to be in any wiſe bereft of it by men. Nowe we ſee heere, that the freedome which Sainct Paule ſpeaketh of, is not to giuegive vsus leaue to doo what we our ſelues thinke good, as though he layd the reynes of the brydle vponupon our necke: and that will he alſo proteſt in place conuenient. Then intendeth he none other thing, than that we might ſerue God quietly without greef of mind without conſtreint, and without any continuall tormenting of our ſelues with diuerſitie of debatings & doubtfull ſcruples as wee ſee the vnbeleeuers do, namely ſuch as hauehave not their truſt wholly ſettled vponupon our Lord Ieſus Chriſt. Therfore beſides that which hath bin ſayd alredie, we hauehave to mark further, that the end of that freedome is, too bee able too carie a cheerfull and quiet minde before God. For without that, wee ſhall neuer hauehave the hart to obey him, but wee ſhall alwayes bee in trouble, and not bee able too call vppon hym, which is the cheefe ſeruice that he demaundeth and alloweth of. VVe ſee thē that this matter concerneth the cheef point of oure welfare, if it bee well vnderſtoode. VVhen wee ſpeake now a dayes of Chriſten libertie: the Papiſtes ſay wee go aboute too aboliſhe all the ordinances and traditions of the Churche, and that we paſſe not what commeth …, ſo eueryevery man may liue as he liſteth, to eate fleſh on all dayes alike without let, and to deſpiſe all other ſuch ordinances. But their ſaying ſo, is bycauſe they neuer knew, that it is no obeying of God, vnleſſe it be done with an vnconſtreyned will. For let the Papiſtes be throughly ſifted all the packe of them, yea euen the deuouteſt of them: and it is certayne that they chafe vppon the bitte, when they tyre and ouerlabour themſelues moſt to ſerue God. For all that euer they do is but vnwillingly: and if they could plucke their heads out of the collar, they would full fayne do it. Furthermore when they hauehave toyled after that faſhion in their fond deuotions, they beare themſelues in hand that God ought to like well of it. And if a man tell them that they cannot do any thyng that God ſhoulde accept, and furthermore that although their works were good, yet they deſerue not aught before hym: ye ſhall ſee them ſpew out their poyſon (as they do) and fall to blaſpheming of God vnleſſe yee beleeue them that they be able to worke wonders by their owne merites. Howſoeuer the cace ſtand, they are neuer able to know and to taſt what it is to obey God. For why? they vnderſtand not what it is too bee quiet: namely that it is an vnconſtreyned offering of their dooings vntounto God with a free hart, and an aſſuring of themſelues that he accepteth the ſame, euen bycauſe he handleth them gently, and beareth with them as with his children. The Papiſts know not this, and therefore it is not too be wondered at, though they thinke it ſtraunge that we ſhould ſtriue for that freedome, for they wote not what it meeneth. But yet doth not Sainct Paule ſpeake it without cauſe: and by thoſe words we ſee how precious that libertie is, and that it is not a thing to be deſpiſed. For Ieſus Chriſt did not ieſt in hys death and paſsion when he offered vp himſelfe vntounto God hys father: but wrought a worke that in excellencie and worthineſſe paſſeth the creation of heauen and earth. Now if Sainct Paule bring in this libertie for an excellent frute purchaced to vsus by the death and paſsion of our Lord Ieſus Chriſt: it muſt needes followe that it is a high and precious thyng. And to the intent wee may conceyue what the nature and power of it is: wee muſt learne too gather in ourſelues vntounto God when wee bee ſpoken to of it. As for example: if we be commanded or enioyned of neceſsitie too do ſuch a thing or ſuch a thing: very well, the doing thereof too the worldward hindereth not our freedome before God: for the thynges that concerne common policie may bee bidden or forbidden, bycauſe that otherwiſe they might turne too the hurt of the common weale, or elſe ſuch things may be expedient, and thē muſt one of vsus ſerue anothers turne in common. Therefore let vsus hauehave a regard of the things that concerne the policie, bycauſe it behoueth vsus to be knit and vnited togither, and to hauehave ſuche an onement among vsus, that eueryevery of vsus ſerue his neighbours turne, and none of vsus be addicted to himſelfe. But when the cace concerneth the ſpirituall libertie: then muſt eueryevery of vsus draw home into himſelfe, too conſider the nature and propertie thereof. EueryEvery of vsus (ſay I) muſt draw home himſelfe as it were before God. For our account is too be made to the heauenly iudge, and therefore it behoueth vsus too enter into ourſelues, to ſay thus: How may I preſent my ſelf before Gods iudgement ſeate? If my life come to be tried by the lawe: wo worth me. For I am giltie after ſo many ſorts, yea euen withoute number, that if I ſhould ſuffer a Million of deaths, it were too little for the offences that I hauehave committed. Neuertheleſſe God will be fauourable to me, and take me to mercy for our Lord Ieſus Chriſts ſake, and when I reſort to him, I may come with my head bolt vpright, as hauing my quits eſt and cleere diſcharge, which was gyuen me in the ſacrifiſe that he offered vp for vsus, bycauſe that therein hee hath made full ſatiſfaction for me, and ſet me at full libertie. Marke this for one point, that I muſt ſerue God, and it is good reaſon that I ſhould dedicate my life vntounto him. But at which end ſhall I begin? I cannot bring ſuch perfection as is requiſite, no nor the hundreth part of it. Yet for all that, God beareth with me, and ceaſſeth not to take the things in good worth which are vnperfect and weake, yea & ſinful too. And why doth he ſo? Bycauſe he admitteth me as one of his children for our Lord Ieſus Chriſts ſake. After thys manner (ſay I) muſt we come before God, if wee will conceyue and vnderſtand the frute of this libertie or freedome that Sainct Paule treateth of. Now whereas he addeth, that wee ſhoulde not wrappe ourſelues agayne in the yoke of bondage: thereby he ſheweth, that before we be come to the faith of the Goſpell, and do know what benefyte is brought vsus by the death and paſsion of the ſonne of God, wee bee all hild in ſtreyt bondes like priſoners, and hauehave not any freedome or libertie at all. And in very deede, were it not that Ieſus Chriſt maketh interceſsion, and is a meane betweene God hys father and vsus: it is certaine that our mindes ſhould be in continual torment and vnquietneſſe. For there is none of vsus all but he is conuicted to be more than giltie, and therfore we ſhould needes ſtand at a ſtay as drowned in diſpaire, till we were ſuccoured by our Lord Ieſus Chriſt and knew that God will be fauorable to vsus, & thervpō could find peace and aſſurance to call vppon him, as knowing that Ieſus Chriſt wil be there aforehand. On the otherſide, if we knowe not that God hath ſo receiued vsus into his fauor, as he is contented with our willingneſſe to obey him, and with our comming towards him, though it be with infirmitie: we ſee yet another halter that ſerueth to hang vsus withall. But yet ſo is it with all vnbeleeuers S. Paul therfore doth purpoſely warne vsus, that vntill ſuch time as the Goſpell hauehave taught vsus that God loueth vsus, and of his own free goodneſſe taketh vsus as his children, and moreouer wil not hauehave vsus to be ouertroden by mens tyrannie, and ſpecially that he deliuereth vsus from the bond and rigor of the Law: we are all of vsus drowned in bondage, and that when Ieſus Chriſt hath once ſet vsus free, it behoueth vsus to maynteine well ſuch a benefite. Now let vsus come to the reaſon that he addeth, Verily (ſayth he) I Paule, yea euen I do tell you, if you bee circumciſed, Ieſus Chriſt ſhall profite you nothing at all▪ It is a very ſore ſaying that circumciſion ſhould cut men off in ſuch wyſe, as they ſhould hauehave no part in the ſaluation that is purchaced for vsus by our Lord Ieſus Chriſt. But firſt of all wee muſt marke, that when as S. Paule ſpeaketh heere of Circumciſion, he looketh not at the thing in it ſelfe, but vntoo the ende of it, bycauſe the deceyuers that had peruerted the pureneſſe of the Goſpell among the Galathians, made them beleeue that they ought too bee circumciſed, too the ende too keepe the Lawe. Sainct Paule ſtandeth vponupon that poynt, and ſayth, that if wee doo ſo conſtreyne and bynd our ſelues before God, or enter intoo ſuche couenant with him: Ieſus Chriſt ſhall profite vsus nothing at all. And this is well worth the noting. For when as wee nowadayes doo ſay, that is a helliſhe Tyrannie for men to commaund the keeping of a thing vnderunder pein of deadly ſin, or to forbid a thing bicauſe them ſelues like not of it: (as the commaundement of keeping the Lent, or the ſhiruing of mens ſinnes once a yeare:) if we ſtriue againſt ſuch things, the Papiſtes (as I ſaid) caſt foorthe their deſperate rage, without conſidering of the cauſe that moueth & conſtreineth vsus to ſtand vponupon that poynt and ground. For why? they looke no further than to the outward thing. But it behoueth vsus to go further. For when the Papiſtes command a thing vnderunder paine of deadly ſin: it is a bynding of vsus in ſuch wyſe as we may not hauehave Gods fauor but vponupon condition of dooing our duetie in that poynt. And he that ſhall hauehave ſo done his dutie, he I ſay ſhall hauehave as it were bound God vntounto him, yea truely after the diueliſh opinion that reigneth in poperie, which is that wee muſt earne grace by our own deſerts, and alſo that we muſt pacify Gods wrath and wype out the rememberance of our ſinnes and offences by making amendes. VVherby it appeereth well, that if wee can ſo diſcharge our ſelues, then is Ieſus Chriſt made vnauailable too vsus, and he ſhal profit vsus nothing at all. For why? Ieſus Chriſt cannot be our rightuouſneſſe, except we ſeeke the forgiueneſſe of our ſinnes in the ſacrifize of his death, & therwithal be wel aſſured that God is our father, to the end wee may call vponupon him with quiet conſciences, bycauſe he hath adopted vsus in our Lorde Ieſus Chriſt. It is true that the deceyuers which had beguyled the Galathians, could well hauehave found in their hart that Ieſus Chriſt ſhoulde hauehave bin acknowledged and called the Sauiour of the world. And they did ſo mingle the law with the Goſpel, as yet notwithſtāding Ieſus Chriſt ſhould hauehave had his titles ſtill. But they made a coparcinerie, that mē on their ſide ſhould deſerue, & that by that meanes God ſhuld bee appeaſed. As if they had ſayde, that Ieſus Chriſt ſupplyed mens wants: howbeit after ſuch a ſort, as the wretched conſciences were alwayes out of quiet. The lyke dealing is at thys day in the Papacie. And the Pope with all the rable of his Clergie, differ nothing at all from the couſiners ageynſte whom Sainct Paule incountereth heere, ſauing that thoſe couſiners did put foorth theyr owne inuentions and would hauehave had them too preuayle vnderunder the ſhadowe and authoritie of Moyſes Lawe. They then ageinſte whom Sainct Paule diſputeth, ſayd, we muſt keepe ſtill Circumciſion, we muſt needes be circumciſed ſtill. And to what purpoſe? to the ende wee may diſcharge ourſelues towardes God, and bee accepted at his hand for doing of our duetie. VVhereto then ſhall Ieſus Chryſte ſerue? He ſhall ſerue for to fill vp a voyde roome: for hee is not vtterly vnprofitable: but when men hauehave ſo diſcharged and cleered themſelues, then if there bee any want, Ieſus Chryſte ſhall ſupply that. After that manner did thoſe Couſiners ſpeake, whiche were Sainct Paules aduerſarie partie. And what ſayes the Pope? Hee ſayth that in ſted of the Ceremoniall lawe of Moſes, wee muſt keepe his ordinances, and the thyngs that are decreed by Councelles, or by thys man or that man: and that the ſame byndeth vsus vppon peyne of deadly ſinne, ſo that if we offende God, wee muſt make him amendes for it by our owne ſatisfactions, and not by the things that God hath commaunded. For the amendes that we muſt make is not any of the thynges appoynted by Gods lawe: but an addition of an ouerplus of oure owne deuice beſydes, and ſo are wee diſcharged to Godwarde, and God muſt needes take it a woorth. VVee ſee then that the Pope holdeth the ſame diueliſh foundation whiche thoſe Couſiners laboured too bring in. Howbeit that thys is yet woorſe, that whereas they inforced the law of Moſes whiche ought too beare ſome ſway: the Pope bringeth in his owne inuentions, and the forgeries of his owne brayne. But contrariwiſe Sainct Paule ſayth that Ieſus Chriſt ſhall profyte vsus nothyng at all: when we wil needes indent with God after that faſhion. And why? For it is all one to pull Chriſt in peeces, and too giuegive him but the one halfe of that which belongeth fully and wholly vntounto him alone.1. Cor. 1 d. 30. He is giuē vsus to be our rightuouſneſſe, & he is called our peace, & what betokeneth the word Rightuouſneſſe?Eph. 2. c. 14 That God accepteth vsus freely for oure Lord Ieſus Chriſts ſake. Now thē if we ſay that we win Gods fauor by our own deſerts, and that Ieſus Chriſt is but a ſupplyer of wāts: is it not a rending of him in peeces, and a diſmembering of hym as much as in vsus lyeth? But that cannot be done nor ſuffered. Moreouer, our Lord Ieſus Chriſt is giuen for our ſatiſfaction or amendsmaking: for there is none other meanes to ſet God and vsus at one, but by knowing that we bee quite and cleane diſcharged, and freely quit of the bond of endleſſe death. For if wee thinke to ranſome our ſelues by our owne deſertes, and ſay that if there be any want in vsus, Chriſt ſhall make it good as a ſmall matter: it is a flat mockerie, and that is in no wiſe to be borne with. VVe ſee then that the cauſe why S. Paule telleth vsus that Ieſus Chriſt ſhal profit vsus nothing, is that mē ſhould not beguile themſelues in deuiſing a newe Ieſus Chriſt, that ſhould do but halfe his dutie: for we muſt receyue him in ſuch wiſe, as he is giuen vsus of God his father. Now he is giuen vsus with condition that we ſhould rid our ſelues of all ſelftruſt, and reſort wholly vntounto him, and furthermore that it ſhould ſuffice vsus to hauehave him too be our head, and thervpon ſerue God his father, offering him al that we hauehave, and aſſuring our ſelues that although the ſame all bee nothing, yet notwithſtanding howſoeuer we fare, it fayleth not to bee taken in good part, bicauſe the adoption that is gone afore, & groū ded in our Lorde Ieſus Chriſt, maketh vsus and our workes to be alwayes accepted of God, vsus (I ſay) that are nothing woorth, and our workes that are but pelting traſh, and yet notwithſtanding God taketh them in good worth, bicauſe he looketh not what wee bee, or what we do, nor vponupon the qualitie or quantitie of our workes: but only looketh at this, that we come vntounto him as members of his only ſonne, reſting wholy vponupon the ſacrifice whereby he hath redemed vsus. And therefore S. Paule for a larger confirmation addeth, that he proteſteth and witneſſeth, that he which is circumciſed is a detter of the performance of the whole lawe. For (ſayth he) Ieſus Chriſt is vnauailable, when folke will needes iustifie themſelues by that meane. VVee hauehave a declaration cleare and eaſie ynough of the things that Paule hathe ſayde: and wee muſt marke it well, bicauſe it is hard too perſwade mē that Ieſus Chriſt is vtterly vnauaylable, when they go about to make him vnauylable in any part. For although the Turkes and other Heathen folke neuer knewe what Ieſus Chriſt is: yet hauehave they had an opinion fully lyke the Papiſtes, and a man ſhall finde them to be both of one ſtampe. For there were neuer yet any heathenmē in the world, which hauehave not bin of opinion that they could not ſatiſfie God: and yet they hauehave gloried in their owne workes, beleeuing that their ſaluation or welfare proceeded of them.
The Heathen men then did alwayes beare themſelues in hande, that they were able to purchaſe grace, and too deſerue ſomewhat at Gods hande. And therevppon they offered Sacryfices, knowing not that the ſame were a figure of Ieſus Chriſt, but yet howſoeuer the worlde went, they thought too make ſome ſatiſfaction or amendes. Euen ſo alſo did the Iewes, when they had once marred and corrupted the true meening of the Lawe. As much alſo doo the Papiſtes at this day, fully reſoluing that God accepteth theyr dooings, and that hee is in a maner bounde too them ſo too doo. Let them then bargaine with him too allowe of theyr dooings, though they doo amyſſe. For they bee ſure ynough that they can not make ſatiſfaction too the full, nor in all poynts: but yet on the other ſyde they ſay, that they can doo more than God hath commaunded and that that ſhall ſerue for recompence and payment. Nowe foraſmuch as it is ſo harde a matter too perſwade men, that Ieſus Chriſt will not ſerue their turne by halues: it ſtandeth vsus on hand to marke this Text ſo much the better, where Saint Paule ſayth, that whoſoeuer is circumcyſed is a detter of the performance of the whole Lawe. VVhen Saint Paule ſpeaketh after that ſort of Circumciſion, wee muſte marke that hee talketh not according to Gods firſt inſtituting of it: for too what purpoſe did God giuegive it vntoo Abraham? Hee gaue it him as a ſeale of the rightuouſneſſe of fayth,Ro. 4. b. 11. and ſo dooth he himſelfe ſay in the fourth too the Romanes. Therefore the Circumciſing of Abraham, was not too make him a detter of the performance of the whole Lawe: but contrarywiſe, too aſſure him of the forgiueneſſe of his ſinnes, and that God accepted him for one of his children, for oure Lorde Ieſus Chriſtes ſake. Yee ſee then that Circumciſion did ſet our father Abraham at full libertie. VVhy then did hee take it? Bicauſe God gaue it him as a recorde and Sacrament of his free goodneſſe. But contrarywiſe, thoſe agaynſte whome Saint Paule reaſoneth, tooke Circumciſion as a meritorious worke, and thought therby to deſerue at Gods hande: they entered intoo a kinde of bargayning with him, as if they ſhoulde ſay, verie well, I am beholding to you for ſuch a thing, and I hauehave done this or that in recompence of it. Therfore whenſoeuer we fall to indenting after that ſort with God: we become detters of the performance of the whole Lawe. As if he ſhoulde ſay, yee muſt not bargaine in this cace: men muſt not beare themſelues in hand that they can partly binde God, ſo as he ſhould of right bee in theyr dette, and bounde of neceſsitie to take them into his Paradice for dooing this or that for him. No no (ſayth Saint Paule) wee muſte go more ſubſtancially too worke, wee muſt not fall to bargayning with God, to ſay that he bindeth vsus to performe the whole Lawe, and that we binde him to giuegive vsus euerlaſting life. If we come to that poynt, wee bee detters of the whole Lawe. To bee ſhort, Saint Paule ſtryueth heere agaynſt the diueliſhe errour that reigneth in the Popedome. They terme it a parting rightuouſneſſe, that is too ſay, a rightuouſneſſe that commeth partly of gods grace, and partly of meritorious workes. And why ſo? For it is wel knowne that there was neuer yet man in this worlde, that performed Gods Lawe, and that doth experience ſhewe too much. Foraſmuch then as the Papiſtes (as ſhameleſſe as they bee) doo knowe well ynough (as I ſayde) that it is too manifeſt a thing, that men are not able to keepe all the Lawe: they ſay, we mainteyne not that we bee fully rightuous in all poyntes, but wee ſay that Ieſus Chriſt is partly our rightuouſneſſe and redemer, and wee our ſelues doo partly deſerue well by our owne woorkes. Fie, fie, ſayth Saint Paule, whoſoeuer falleth too indenting after that faſhion, too ſay that hee wyll earne aught at Gods hande, or make hym anye recompence, ſo as hee wyll play the hyreling wyth him, and make him as it were his detter, as if he woulde ſay, I hauehave done thys, and therefore thou ſhalt pay mee that: hee maketh himſelfe a detter of the whole, and they bee but fonde imaginations wherewith men deceyue themſelues, thinking that God muſt be faine to take what they will giuegive him, and to releaſe them all the reſt. As for example, if a man bee bounde too pay a hundreth Crownes, and muſte needes pay and deliuer them, and yet notwithſtanding imagineth that his creditor ought to content himſelfe if hee bring him but foure florens, and ſay vntounto him heere ſir, take this vponupon further reckening, and afterwarde bring him halfe a dozen or halfe a ſcore mo, & (to be ſhort) do with much ado make vp the thirde or fourth part of the principal, & beleeueth … he is by that meanes quite & cleane diſcharged: is it not (think you) to lewd an vnthankfulneſſe? For beholde, his freend opened his purſe to helpe him in his neede, and ſpared not himſelfe to ſuccour him: and yet for all that he will be diſcharged for bringing I wote not what, and for ſaying, here ſir, take this in ful payment, whereas all that he bringeth is not a quarter of the whole ſumme. Men ſee wel that this were but a mockery: what then ſhal become of ſuch as will needes enter into accoūt with God to deſerue at his hand? For God auoweth that whoſoeuer performeth not all the things that are cōteyned in the law, ſhal be curſed, and S. Paule hath alledged the ſame text. VVherto thē doth god bind vsus in his law? To performe it to the full. And who is able to do that? Ther is no mā that is able to fulfil any one point of it with ſuch perfection, but that there ſhal alwayes be ſomwhat amiſſe. And now what do theſe hypocrites which think thēſelues to hauehave ſome worthineſſe in their own workes? They bring this and that, & wil needes be rightuous in part. But God accepteth no ſuch dealing, for he will not vnſay this diffinitiue ſentence which hee hath vttered with his owne mouth,Deu. 27. d. 26. Curſed be he that fulfilleth not all. Thus yee ſee wherevpon S. Paule ſtandeth here, when hee ſayth that whoſoeuer is circumcized, is a detter of the whole law. As if he had ſaid, Let not men beguile themſelues any more, for God walketh not two wayes at once, he hath tolde vsus in his Lawe, that if wee diſcharge not our ſelues fully towardes him, wee ſhall be curſed. But there is not any man that diſchargeth himſelf, therefore yee ſee we bee all accurſed. VVherefore there is none other remedie but to reſort [wholly] to our Lorde Ieſus Chriſt. For if wee thinke too make Ieſus Chriſt avaylable in part, and therewithall too holde ſtyll ſomewhat of our owne dooing: it is a deceyte: for wee muſte needes confeſſe that there is nothing but curſedneſſe in vsus, till our Lorde Ieſus Chriſt hauehave releaſed vsus, and that wee had neede too ſeeke our wantes in him, in ſuch wiſe, as wee may acknowledge all our owne woorkes to bee nothing woorth, no nor any better than filth before God, till hee receyue vsus for hys children, that wee may walke in freedome of conſcience, knowing that oure ſinnes are forgiuen vsus by vertue of the ſatiſfaction that is purchaſed for vsus, ſo as God imputeth not our ſinnes and miſdoings … to vsus, bycauſe hee looketh vponupon vsus in the perſone of his onelyonly ſonne. Thus yee ſee howe Saint Paule proueth that which hee had ſayde afore: that is too witte, that Ieſus Chriſt ſhall not profite any of all thoſe which are circumcyzed. For why? If they ſeeke the hope of their ſaluation in their owne workes, they muſte diſcharge themſelues throughly and wholly towardes God, and not pelt him out with gobbets and morſels as they ſay, but fulfill the whole Lawe without myſsing any one iote of it. And who is able to bring that to paſſe? For take me the holyeſt and perfecteſt man that euer coulde bee founde, and he cannot do the hundredth part of that which is commaunded him. Yee ſee then that men are diſappoynted of the hope of ſaluation, if they come not voyde and altogyther emptye of all theyr owne merites, and giuegive themſelues in ſuch wiſe too our Lorde Ieſus Chriſt: as they acknowledge that they cannot bee iuſtifyed by hym and by his grace, except they hauehave firſt renounced all that euer may holde them backe in the truſt of any other thing. And furthermore, whereas Sainct Paule ſpeaketh heere of beeing circumcyzed: hee meeneth the errour which the deceyuers did ſet forth, in thinking to binde God to them, and to fulfill the whole Lawe. As if it ſhoulde bee ſayde nowadayes, that all ſuch as keepe the Popes ordinaunces, do ouerthrowe the authoritie of our Lorde Ieſus Chriſt. Not that a man is damned for not eating of fleſhe vppon Frydayes, or in Lent tyme: but if hee forbeare the eating of fleſhe for ſuperſtitions ſake, and thinke to merite by ſo dooing: it is certaine that he renounceth our Lorde Ieſus Chriſt. For Chriſt is giuen vsus to be our Aduocate, ſo as wee bee reconcyled too God his father by his meanes, and hee hath ſo ſet vsus free, as hee will not hauehave vsus too bee oppreſſed any more with the traditions of men. But they which keepe the Popes traditions, bearing themſelues in hande that it is deadly ſinne too taſte fleſhe vppon any ſuche day, and that in forbearing it they deſerue too well at Gods hande, and that they bee good ſatiſfactions, yea and that Ieſus Chriſt is well honoured by doing of this or that: I ſay if they acknowledge that, they doo alſo beleeue that the gate of Paradiſe ſhoulde be ſhet agaynſt them if it were not opened them by that confeſsion, and they thinke it to be the meane to make their attonement with God.
Nowe in making themſelues too beleeue that, it is certaine that they make themſelues detters as I ſayd afore, and forſake the grace that was purchaſed by our Lorde Ieſus Chriſt. Now we ſee how we muſt profite our ſelues by this doctrine: namely firſt of all we muſt vnderſtande that God hath tolde vsus by his Goſpell, that [wee ſhall bee welcome] as oft as we come too him, conditionally notwythſtanding that we be not ouercombred by wauering too and fro lyke windeſhaken Reedes, but bee able too call vppon him freely, and with open mouth, as vponupon our father which hath adopted vsus to bee his children. Secondly wee muſt vnderſtande that the meane too bee in his fauour, is too hauehave him too forgiue vsus our ſinnes. And why? Bicauſe Ieſus Chriſt hath made ſatisfaction for them, and vtterly diſcharged vsus of them. Thirdely, wee muſt vnderſtande that this is not done to the intent too lay the brydle looce in our necke, that wee might fall a ſcoterloping, and playe the wylde beaſtes, ſo as God ſhoulde not tame vsus: but rather too the intent wee ſhoulde repayre vntoo him with a good courage, to obey him freely. For if wee were not ſure that he taketh vsus for his children, and beareth with vsus ſo gently, that the things whiche are nothing woorth are taken in good woorth at his hand, for the fatherly louelove which he beareth vsus: ſurely wee ſhall doo nothing but gnaſhe our teeth when wee intende too ſerue God. But if wee bee perſuaded that God caſteth ſuch a fauour towardes vsus, that although wee be full of infirmities, and cannot doo any thing that may deſerue too bee well lyked at his hande, yet hee accepteth vsus for our Lorde Ieſus Chriſtes ſake: muſt it not needes giuegive vsus courage as thoughe our ſayle were ſet vp, and wee had the winde on our ſterne. Therefore it is certaine that our heartes muſt needes runne ſwiftly as a ſhippe that hath the full winde vppon hir ſayles, when wee knowe that wee are in Gods fauour, and that hee accepteth our woorkes, and intendeth not too bynde vsus too any bondage, but is contented too take vsus for his children, and accepteth oure willingneſſe too obey his. Now then, when we be once ſure of that: we may ſerue our God with the better courage, and bicauſe wee bee grounded vppon his grace, it will cheere vsus in ſuche wiſe, as wee ſhall offer him the ſacrifice of prayſe and …rayer, aſſuring oure ſelues that hee wyll heere vsus, and therevppon yeelde hym thankes for that ſo great and ineſtimable benefyte, which hee communicateth vntounto vsus euerie day.
Nowe let vsus fall downe before the Maieſtie of our good God, with acknowlegement of our faultes, praying him to vouchſafe to make vsus ſo to feele them, as it may humble vsus truely, and make vsus yeelde our ſelues wholly to our Lorde Ieſus Chriſt, and that when we be once come vntounto him, we may perſiſt in the fayth of his Goſpell, without ſwaruing aſyde in any wiſe, and that he may ſo ſuſtein vsus in our infirmities, as wee notwithſtanding may be touched with true repentance, too ſigh and grone before him, till hee hauehave taken vsus out of this mortall bodye, wherein wee bee hilde in priſon vnderunder the bondage of ſinne. And ſo let vsus all ſay, Almightie God our heauenly father. &c.