Sermons on Galatians, Sermon 32
The. 32. Sermon, which is the ſeconde vponupon the fifth Chapter.
4 Chriſt is become vnprofitable to you, to all of you that are iuſtified by the Lavve, and you bee falne from grace.
5 For vve in ſpirite doo vvayte by fayth for the hope of Rightuouſneſſe.
6 For neyther Circumciſion nor vncircumciſion is any thing woorth in Ieſus Chriſt, but fayth that vvorketh by louelove.
WE hauehave ſeene heretofore, that ſuch as wil make a partnerſhip betwene their owne workes and Gods grace, do fouly ouerſhoot thēſelues: for as ſoone as we come to reckening, God muſt needes iudge vsus with rygour. Then if we go about too get his fauour, and to purchace our ſaluation by our owne woorkes: we muſt performe Lawe to the vttermoſte without any miſsing. But nowe let vsus ſee if euer man diſcharged him … ſo perfectly. Surely we come verie farre ſhort of it. Therefore we muſt come emptie vntounto God, that hee may receyue vsus too merciemercy, and impute vntounto vsus the obedience of oure Lorde Ieſus Chriſt, auowing it in ſuche wiſe as wee lay aſyde all our owne deſeruings, and bring not any thing of the Lawe with vsus, ſaue onelyonly a ſingle and pure confeſsion, that wee bee damned and forlorne till God pitie vsus, and burying all our faultes and tranſgreſsions do cloth and apparell vsus againe with the rightuouſneſſe of our Lorde Ieſus Chriſt his ſonne. And for that cauſe doth Saint Paule conclude heere, that ſuch as will iustifie themſelues by the lawe, are falne from grace, and Ieſus Chriſt ſhall profite them not thing at all. If is not for nought that hee ſpeaketh after that maner. For the falſe packers that had partly corrupted the doctrine of the Goſpell in the Church of the Galathians, ment too mingle the one with the other: that is to wit, that Ieſus Chriſt is giuen vsus to ſupplie our wantes, and yet notwithſtanding that wee ceaſſe not to be rightuous in part, by indeuering to do well. For they did not vtterly renounce our Lord Ieſus Chriſt, neither ſayd they that all the promiſes wherein God telleth vsus that he wil of his goodneſſe forgiue the faithful their ſinnes, are deceyt and mockerie: but their intent was that men ſhould labor to iuſtifie thēſelues, that is to ſay, to purchaſe fauour at Gods hand by their owne workes. And foraſmuch as wee be farre from perfection: they ment that Ieſus Chriſt ſhould ſupply it as a ſecond remedie: that was their ſurmize. Likewiſe nowadayes in Poperie, they will not with opē mouth vtter this blaſphemie that Ieſus Chriſt ſerueth vsus to none other purpoſe, but too teach vsus the will of God his father: they will afoorde to ſay that he hath redeemed vsus and purchaſed the ground of deſeruing for vsus, for he hath opened vsus the gate of Paradice too enter in at, and alſo that his death and paſsion do dayly profite vsus, too reconcile vsus vntoo God dayly when wee hauehave offended him. But howſoeuer the worlde go, they will hauehave vsus too deſerue or earne the kingdome of heauen in parts, and to redeeme our ſinnes by diuerſe meanes, and thereof ſprang all their ſatiſfactions, and finally that if a man cannot performe all during his life, the reſt ſhall bee fulfilled in Purgatorie. Thus yee ſee howe Ieſus Chriſt hath but halfe a place with them in receyuing vsus vntounto God, and … in the meane while they ſhoulder him in ſuch wiſe, that freewill, merites, workes of ſupererogation or ouerplus as they terme them, and ſuche like things runne away at leaſtwiſe with the one half of our ſaluation. But S. Paule telleth vsus that God liketh no ſuch partenerſhip. For either we muſt bring ſuch a full performance of the Lawe as God may be contented with: or elſe yeeld our ſelues giltie. If there bee neuer ſo little a fault, all the reſidue deſerueth nothing at all. For (as I hauehave declared) God promiſeth not ſaluation too ſuch as doo him halfe ſeruis, or too ſuch as ſerue him after a ſorte: but to ſuch as keepe his Lawe throughout. He that dooth all the things ſhall liue:Leuit. 18. a. 5. &. Deut. 27. d. 26. and contrarywiſe he that performeth not all ſhall bee curſed. But it is ſo that no man dooth the things that are required and commaunded in the Law. For what good zele or will ſoeuer wee hauehave too ſerue God, there is alwayes much feebleneſſe in vsus, and wee go too him halting and make many falſe ſteppes, yea and oftentimes wee happen to ſteppe aſide and too go aſtray: and ſo are wee all ſhet out from the promis of ſaluation as in reſpect of our own workes, and the curſe wayteth for vsus, which we cannot eſcape. For who is ſo farre ouerſeene, as to take vponupon him that he hath performed the whole Lawe? Then if all of vsus be found giltie of offence againſt God: wee be as good as vtterly vndone, till our Lord Ieſus Chriſte reach vsus his hand. Therefore it followeth that wee muſt forget the rightuouſneſſe of the lawe, and lay it vnderunder foote, ſo as it may bee vtterly aboliſhed, and therevpon that wee go naked too our Lord Ieſus Chriſte for remedie, confeſsing our owne pouertie, and not beyng aſhamed too bee defaced with all reproche before God, that we may be clothed againe with his glorie. Thus ye ſee in effect what we hauehave too gather vponupon this text, where S. Paule ſayeth that Ieſus Chriſt is made vnprofitable, if men hope to iuſtifie themſelues by the Lawe. For it hath bin too common an errour in all ages, that at the firſt ſetting forth and firſt brunt, men will needes pay God all that is due too him, and in the end ſeeke ſtartingholes when they ſee no power nor abilitie in them too doo it. VVell ſay they, though wee cannot doo all, yet will wee do ſomewhat. But in this cace it is not for vsus to follow our owne imaginacions: for God will iudge vsus according too his owne woorde. Therefore let vsus not recken without our hoſt, as the Prouerb ſayes, by making our ſelues beleeue that God will accept what we think good: but let vsus vnderſtand that Ieſus Chriſt cannot boote vsus at all, except wee ſeeke the fulneſſe of our ſaluation in him. For it is not ſayde in the Scripture, that the father hath giuen vsus him as a help to obtaine our ſaluation: but that he is giuen vsus to be our rightuouſneſſe and lyfe. It followeth then that in our own ſelues there is nothing but wickedneſſe & endleſſe death, til we hauehave recouered the thing in Ieſus Chriſt, which wee loſt and were vtterly bereft of in Adam. And theſe twoo things are ioyned here togither: namely that Ieſus Christ profiteth vsus not at all, and that wee be fallen from grace, according as in very truth, all the grace or fauour that we muſt finde at Gods hand, is cōmunicated to vsus by the meanes of our Lord Ieſus Chriſt. And it is a very notable poynt. For eueryevery man will well ynough graunt that we muſt reſort vntoo God, bycauſe he is the welſpring of all welfare. But in the meane whyle the moſt part of men wander in their own windlaſſes, and in ſtead of cōming vntoo God, do go from him, as it is too bee ſeene in the Papacie, where wretched hipocrites & the ignorant ſort ſay that their gadding after their Sainctes and puppets, & their mar…yring of thēſelues in their fooliſh deuotions, is to get Gods fauour. But in the meane whyle Ieſus Chriſt is let alone, and no man makes accoūt of him, but they rather hie thē to ſome ſtocke or ſtone which they call their Lady, than to the Sonne of God. And wherof cōmeth this? Euen bicauſe they know not how God hath giuen vsus his grace, nor after what maner he will hauehave vsus too ſeeke it, nor what way and order it behoueth vsus to hold. Therefore when we be once throughly reſolued that God is our father, & alſo know perfectly that what ſoeuer we hauehave neede of he will hauehave vsus to draw it from out of our Lord Ieſus Chriſt, who is as a ſpring that was vnderunder the earth, and afterward is opened and floweth abrode, that eueryevery man may take his fill of it: then (ſay I) do we know that Gods grace cannot bee drayned drie, but yet dooth it not come at vsus, but by the meanes of our Lord Ieſus Chriſt. Too bee ſhort, let vsus marke that all that euer belongeth too our ſaluation is ſo put intoo the perſone of Gods onelyonly ſonne: that he alone muſt ſuffize vsus, and we go ſtreyght vntounto him, and take all our contentation there. And as I ſayd afore, let vsus keepe our ſelues from this imagination of thinking to purchace any thing by our deſertes, for it ſeparateth vsus vtterly frō our Lord Ieſus Chriſt. Nowe herevpon S. Paule addeth, that wee wayt for the hope of rightuouſneſſe by fayth in the ſpirite. It ſerueth to confirme that which he hath ſayd heretofore, concerning the diuerſitie that is betweene vsus and the fathers that liued vnderunder the Lawe. For howe was Abraham receyued intoo fauour, but through fayth? Yet notwithſtanding he differed from vsus in one thing. For in aſmuch as Ieſus Chriſt was not yet diſcouered: Ceremonies were giuen him, and many mo were added at the publiſhing of the Lawe, according too the neede which the people had too bee ſo led and guyded. Too bee ſhort, the faythfull of all ages hauehave euer ſought their whole rightuouſeneſſe in the grace of God. Neuertheleſſe they were helped by the Ceremonies and ſhadowes, bycauſe the Goſpell was not yet ſo reueled vntoo them as it is vntoo vsus, nother was Ieſus Chriſte (who is the very pledge of rightuouſneſſe) made yet ſo manifeſt. But nowe lette vsus come too that which Sainct Paule ſayeth. He ſetteth heere the ſpirite now adayes among the Chriſtians, to exclude all figures and ſhadowes, as if he ſhould ſay that it ought too ſuffize vsus that the Sonne of God is appeered too vsus for our rightuouſneſſe, and therefore wee muſte let go the Ceremonies, bycauſe the ſhadowe were needeleſſe now adayes. And not in this Texte alone dothe Sainct Paule match the woorde ſpirite agaynſt the ſhadowes of the Lawe. Truly when God in old time did ordeyne Circumciſion, Sacrifices, and ſuche other things, it was not too ſet folke at a gaze heere bylowe: for all things that are contayned in the Lawe are in very deede ſpirituall. There was a patterne of them ſhewed too Moyſes on the Mountayne.Exod. 25. d. 40.
So then it is certayne that the fathers had a ſpirituall beleef as well as wee, ſo as they knewe they were not waſhed and made cleane by three or foure droppes of water: nor reconcyled too God by the ſacrifizing of a Calfe or of ſome other brute beaſt: but that oure Lorde Ieſus Chriſte was their onelyonly waſhyng and clenzing, and that hee by the Sacrifyze of his deathe had diſcharged them quyte, or at leaſtwyſe ſhould, bycauſe the thyng was not yet done, but the Fathers looked aloofe at the thing which was not yet diſclozed. And moreouer it is … without cauſe, that the ſayde woord [Spirit] is ſet downe heere, to ſhewe that the fathers could not imbrace the grace of our Lord Ieſus Chriſte, but by the meanes whiche our Lorde had ordeyned for the time. Therefore when any man had done amiſſe, he came with a ſacrifice, to acknowledge himſelf woorthie of death before God: not too ſeeke his attonement in a Calfe, or in a Sheepe, or in any ſuch other thing: for that was too bee had in Ieſus Chriſte: but yet was it of neceſsitie that the figure of him ſhould go before. As much is to be ſayd of the waſhings and of the reſidue of thoſe things.Col. 2. c. 17. In theſe dayes we hauehave the body (ſayeth S. Paule) and therfore the ſhadowes are not requiſite any more. If a man were preſent before mine eyes: would I ſeeke too knowe him by his ſhadow? That were to darkſome a dealing: and if I might behold him in the face, what a doltiſhneſſe were it for mee too turne away from him, and to go ſeeke ſome tracinges too know him by? Euen ſo is it now adayes with ſuch as turne backe agayne to the old figures. They turne their backes vponupon Ieſus Chriſt, knowing not that the rending aſunder of the veyle of the Temple at his death, betokened that all the auncient figures were aboliſhed, and that wee at this day may enter intoo the heauenly Sanctuarie, from the which wee were as good as ſtraungers before. To bee ſhort, S. Paule ment heere too declare, that his condemning of the Ceremonies of the Lawe, is not to condemne the fathers that vſed them, nor God that was the author of them, but to ſhewe that wee in theſe dayes hauehave the truth and ſubſtance of them: and cōſequently that the things which were ſhadowed heeretofore, are no more ſo, and therefore that wee muſt content our ſelues with Ieſus Chriſt, who hath brought all perfectiō with him. Thus muche concerning the Ceremonies of the Lawe. Now whereas S. Paule ſayeth that wee wayte for the hope of rightuouſneſſe in ſpirite: he vſeth a kinde of ſpeache that may ſeeme ſtraunge: for what is ment by wayting for the hope of rightuouſneſſe? Let vsus marke, that heere S. Paule intended to drawe vsus away from all things that are to bee ſeene in this worlde. For bycauſe wee bee too muche inclyned and ſubiect too ſticking faſt heere by lowe, when wee hauehave any thing for our ſenſes too reſt vppon, ſo as wee cannot lift vp our mindes aloft, and bycauſe that men are too fleſhly: they euer couet too hauehave al… …ings open afore their eyes. But God purpoſeth to trie our obedience, by referring vsus too his pure and ſingle woord. And we do then honour him aright, when we ſhet our eyes at all theſe outwarde things, and holde our ſelues ſatisfied with Gods will whiche he hath ſhewed too vsus, thinking our ſelues to want nothing when wee hauehave that. For this woord wayt betokeneth that we perceyue not by eyeſight the thing that wee wayt for, (according as it is ſayd in the eight too the Romanes,) and ſo much the more, bycauſe the woord Hope is added to it. Therefore it is as much as if S. Paule had ſayd: Verely my freendes, if a man would go about to know the rightuouſneſſe of Chriſtians, (that is too wit that they be Gods children, that they be heyres of the heauēly life, and that God accepteth them as if they were Angelles without ſpot or blemiſh) I ſay if a man woulde know this after a worldly maner: he ſhould deceyue himſelf. For wee ſee that the faythfull are deſpized folke, men vouchſafe not too looke vponupon them but a skew, they beare a lowe ſayle to the worldward, and (to be ſhort) there is nother pompe nor outward ſhewe in the rightuouſneſſe that wee obteyne by our Lord Ieſus Chriſte. For wee ſeeke not eſtimation when wee ſay, that before God wee cannot reſt vponupon any thing but his meere merciemercy, and that all our deſeruings hang vponupon his meere grace, and that we muſt go out of our ſelues to hauehave Ieſus Chriſt as the ful perfection of all goodneſſe and welfare. VVhen wee ſpeake after that faſhion: it is not to vaunt our ſelues, but too confeſſe our ſelues to be full of all reproche, ſo as all our worthineſſe is but dung and filth, and all our woorkes vnclenneſſe, and that wee ſhould bee lothely in Gods ſight lyke wretched Lazermen that are full of ſores and botches, if wee were not ſo waſhed and clenzed by the bloud of our Lord Ieſus Chriſt, that God did like well of vsus by his meanes. Now then the rightuouſneſſe whiche ought too reigne among the faythfull, is not a thing full of pompe, nor a thing that is greatly gazed at and commended [of the world]: no, but it is vtter wretchedneſſe. And therefore S. Paule ſayeth heere, that when the world laugheth at our ſimplicitie, bycauſe they ſee vsus hope after that faſhion in our Lord Ieſus Chriſt, and eueryevery of vsus humbly abace himſelf euen to the dungeon of hell, too the end wee may bee lifted vp by the grace of God too the kingdome of heau…: although the worldlings doo mocke and skorne vsus for it, yet muſt wee holde on ſtedfaſtly, aſſuring our ſelues that wee ſhall not be diſappoynted. For wee knowe with whom we hauehave left our gage in keeping, namely euen with him that hath promiſed too call vsus too ſaluation. Therefore let vsus walke on in the ſayde fayth, and imbrace Ieſus Chriſt, and when wee hauehave him, let vsus ſet light by all the reſt. Let vsus not do him the diſhonour and wrong, too ſhrink away from him into a corner, and too make him ſerue our turne but in part: but let vsus acknowledge that we be iuſtified throughly and in all poyntes by his meanes. Now herevpon a man might yet make a queſtion, and ſay: VVhat I pray you, were the Ceremonies commaunded in the Lawe without cauſe why? Truely Sainct Paule hath anſwered this matter ſufficiently already. Howbeit for aſmuch as men are ſlowe in reſoluing of matters that concerne the holding faſt of Gods pure truth: therefore he ſheweth newe againe, that there is difference betweene vsus and thoſe that liued before the comming of our Lord Ieſus Chriſte. Alſo he had a conſideration too ſtoppe the mouthes of many raylers: for if a man preache Gods meere merciemercy in Ieſus Chriſte: by and by ſome Maſtife curres or other fall too barking, and caſte foorth ſtore of ſlaunders, as is to be ſeene yet ſtill at this day. For if wee condemne the Diueliſh ſelftruſt wherewith men beguyle themſelues, in weening too obtaine ſaluation by their owne deſertes: ô how ſo ſay they? that were a condemning of all good woorkes. And after that maner doo the hypocrites now adayes ſlaunder the doctrine of the Goſpell whiche we beare abrode, as though wee ment to giuegive leaue and licence too doo euill, that there might bee no more difference betwixt vice and vertue. Againe if wee tell them that their Ceremonies are but pelting baggage, and that the more they take pryde in them, the more abhominable they be before God: ô, how ſhould that bee ſay they? Behold, theſe fellowes would aboliſh all religion: and what a thing were that? Shall God be no more ſerued and honored? ſuch is the ſpeach and talke that is vſed now adayes by thoſe curredogges, which cannot abide that our Lord Ieſus Chriſt ſhould be the only foundacion whereon to ſettle the truſt of our ſaluation, nor alſo abide that wee ſhould bee gouerned by the pure and alonly woord of God. And for that cau… S. Paule ſayeth here, that in Ieſus Christ there is nother Circumcizion nor vncircumcizion, but fayth that worketh through charitie. In ſaying that there is nother Circumcizion nor vncircumciziō in Ieſus Chriſt: he meeneth that Gods cōmaunding of the Ceremonies was but for a time, & that we muſt alwayes hauehave an eye wheretoo he tended, namely that he ment to mainteyne the people in hope, bycauſe Ieſus Chriſte was not yet appeered too the world. For if they had not had waſhings, and Sacrifizes and ſuch other like things: they would hauehave bin diſmayed, and the frayltie of man is ſuch, that they would hauehave quite quayled a hūdred thouſand times. And therfore although they ſaw not yet fully how they ſhould be ſaued: yet notwithſtanding they had therein as it were liuely pictures & lookingglaſſes, where they might behold the grace of god. Thus ye ſee how the ſhadowes and figures ſerued but for a time. So then S. Paule declareth,1. Pet. 2. d. 19. that he wil not in any poynt diminiſh the authoritie of God who had ſtabliſhed that Law among the Iewes, nor alſo ſay that all thoſe things were fruteleſſe and vnauaylable: but that wee, (nowe after that our Lord Ieſus Chriſte is manifeſted,) are come to the fulneſſe of time, and therefore that wee muſte hauehave no more veyles to keepe vsus frō beholding him face to face, according as he is ſet foorth to vsus in the Goſpell. For whenſoeuer the Goſpell is preached vntounto vsus, it is all one as if we ſaw Gods ſonne crucified preſently before vsus, or as if wee ſawe his bloud ſtreaming downe, for ſo much as wee be beſprinkled with it by the power of the holy Ghoſt, as ſayeth S. Peter in his firſt Epiſtle. So then ſeing that our lord Ieſus Chriſt hath by his death and paſsiō opened vsus the way whereby wee may come to God his father: it is not for vsus to buzie our ſelues any more about the things that were apointed for the time of his abſēce. It is true that he dwelleth not now adayes in the world: but yet hauehave we his Goſpel, which is the accōpliſhmēt of al things that are needefull to our ſaluatiō: & therfore it is as good as if he were crucified amōg vsus,Gal. 3. a. 1. as S. Paule hath ſayd already. Now that we hauehave the vnderſtanding of theſe wordes in Ieſus Christ, that is to wit, that the Goſpel is preached: let vsus come to this addition of his, that there is nother circumcizion nor vncircumcizion: that is too ſay, that thoſe things muſt hencefoorth ceaſſe, and men muſte reſte onelyonly vppon charitie. And wherefore doth S. Paule add the woord charitie. Too ſhewe that Chriſtenfolke will not be idle, and that they hauehave ynough too occupie themſelues about, though they keepe not the figures of the Lawe. For albeit that it was Gods meening to leade the people vntounto Ieſus Chriſt, in ordeyning the Sacrifizes, circumcizion, and all the reſidue: yet notwithſtanding men beyng of themſelues corrupt, marred all. And truely the Iewes were of opinion, that they bound God too them in offering vp ſacrifize: but it was cleane contrarie. For he that offered ſacrifize, did there paſſe a recogniſſance to binde himſelf ſolemnly to curſedneſſe, as if he ſhoulde ſay, I am woorthie of death, in token whereof a poore beaſt is heere killed and hath his throte cut: and is it the beaſt that hath deſerued it? no, it is I. Yee ſee then that a man might there behold his owne ſinfulneſſe, like as alſo it behoued him to ſeeke his ſaluation els where than in himſelf. Lo I pray you how the figures ought to hauehave brought folke too ſuch a lowlineſſe, that all men from the greateſt too the leaſt ſhould hauehave condemned themſelues, and therevpon imbracing the grace of our Lord Ieſus Chriſt, hauehave reſted themſelues wholly vppon that. But now adayes in the Popedome there is a like deceytfulneſſe vſus…ed, in ſo much that men do falſifie all that God hath ordeyned. As how? Looke vponupon Baptiſme, looke vponupon the Lordes Supper, which were inſtituted to the end that wee ſhould come and proteſt before God, that wee holde all things of him. VVhat is there in Baptiſme? It is ſhewed vsus there, that wee muſt die in our ſelues. And why ſo? euen bycauſe there is nothing but frowardneſſe and curſedneſſe in vsus, ſo as we bee the children of wrath, and vtter ſtraungers vntounto God. Yee ſee then in Baptiſme a man is vtterly ridde of all his truſt in himſelf. In the Supper wee come to ſeeke our life in Ieſus Chriſt: and ſo are wee ſtarke dead both the wayes. Yet for all this, the Papiſtes weene theſe things too bee meritorious workes. And that is the cauſe why they by the Helliſh abhomination of their miſchieuous Maſſe, hauehave falſified yea & vtterly defaced all things that our Lord Ieſus Chriſt had appoynted. For ſuch a woorke euen as it is done by man, or the very working of the deede, that is too ſay, the very doing of it as it commeth and proceedeth of man, muſte (ſay they) of neceſsitie bee meritorious. But therein wee ſee a manifeſt falſhood. Howbeit S. Paule ment to go yet further, in …buking the hypocriſie of ſuche as are ſo much giuen too theſe outwarde things: the lyke whereof is ſtill at this day in the papacie. It is true that theſe miſerable wretches take great peynes too ſerue God: they trotte vp and downe without ende or meaſure: but what doo they? They martyr themſelues in vaine things, and ſuch as God neuer required, but vtterly miſlyketh: and yet in the meane whyle, there is nothing but hypocriſie in all their dooyngs. For what doth the deuouteſt perſon among them, but only make much babling and mumbling? He muſt heere Mattins in the night, and two or three Maſſes in a day: He muſt gad on pilgrimage, and faſt the Lent and Sainctes euens: He muſt keepe all the apes toyes that hauehave bin appointed at the deuiſe of men. And what are all theſe things? Surely if men put their truſt in them, they bee diueliſhe deuiſes: but although there were none other harme in thē ſauing that eueryevery man followeth his own imaginacions: yet are they but gewgawes and Apes toyes before God. And why? For he loueth obedience better than all ſacrifices. But if wee will obey God: wee muſt ſerue hym after a ſpirituall manner, and not with theſe chyldiſhe playing toyes. Nowe let vsus come too that which S. Paule ſayth, Circumciſion (ſayth he) is nothing: but faith that woorketh by charitie. Hereby he betokeneth that although Ceremonyes bee layd aſide, wee hauehave ynough too occupie our ſelues with, in dooyng the things that God commaundeth: that is to wit, that all the perfection and holineſſe, of the faythfull conſiſteth in charitie. That is the fulfilling of the Lawe, that is the ende and ſhooteanker wherevntoo God bringeth vsus. Therefore if wee hauehave charitie, let vsus not thinke that wee bee vnoccupyed. But nowe a dayes if a man rebuke the ſuperſtitions of Poperie, and skorne them, ſaying, Go too, yee hauehave much baggage amongſt you: when yee come at Churche yee beſprinckle your ſelues with holiwater, yee kneele down before a puppet, yee skud from alter to alter, ye do this and that, and to be ſhort there is an endleſſe hotchpotch of al maner of gewgawes among you: and poore ſoules as yee bee, thinke yee that theſe things wyll go for payment? No, for God will not allow any of them. They reply vntounto it agein and ſay, why not? Shall God bee no more ſerued? VVhat ſhall wee doo for hym? Verily it ſeemeth to them that vnleſſe they go to Maſſe, & bee ſhriuen, and pay ſome raunſome, and doo one thing or other, there is nothing at all doone. And in deede we ſee how they leaue the principall vndoone. For euen they that are the deuouteſt of them, will not ſticke at all, ſome too keepe whores, ſome to blaſpheme God, and ſome too robbe and ſpoyle other men, in ſo much that if they which pretend greateſt holineſſe can finde occaſion too pill and poll their neybours, they will byte thē to the bones. Their crueltie ſhall be ſo exceſsiue, that they ſhall bee brute beaſts rather than men. Therevnto they bee full of ſuttletie and wylineſſe. It is nothing with them too forſweare themſelues, if they may beguile any man by it. For they nuzell themſelues in all kynde of leawdneſſe, bearing themſelues in hand that God muſt ſerue them for a cloke when they fall once too making of faire countenances, that it may bee ſaide they bee deuout or holy folke.Math. 21. b. 13. Yee ſee then that this hypocriſie is as a denne of theeues, as our Lord Ieſus Chriſt himſelfe termeth it. And it is an ordinarie matter for men to forget the cheefe principall, when they giuegive themſelues to Ceremonies, according alſo as our Lord Ieſus vpbraydeth them,Mat. 15 a. 3. ſaying: for your owne traditions ſakes you hauehave aboliſhed the lawe of God my father.Pſa. 50. c. 13. And for the ſame cauſe it is ſayd in the fifth Pſalme. Thinkeſt thou that I will drinke the bloud of brute beaſtes? If I bee hungrie (ſaith God) thinkeſt thou that all is not myne? This is the thing that I would hauehave thee to offer vntoo mee, namely the ſacrifice of praiſe.
Now we ſee Paules meaning. He mocketh the hypocrites which thinke that all is mard if there bee not ſtore of gawdes, and gewgawes when men ſhould go vntoo God, and that they may not go to him as it were with banner diſplayed. According whervnto wee ſee how they pranke vp things with pompe, of lampes, perfumes, & tapers, gay diſguiſed cotes, puppets, and ſuch other things. VVhen they hauehave this geere once, to their owne ſeeming they bee ſo well cloked, that God knowes no more what they doo, and that their vices are well ſheltred vnderunder ſuch ſhadow: and yet for al that, they doo but ſpite him openly. Now S. Paule laugheth that opinion too ſcorne, ſaying, that although we hauehave none of al thoſe pomps, there is ynough beſides wherwith … God to keepe vsus occupied, & that is charitie. But to be ſhort, S. Paule ment to tell vsus heere, that Gods ſeruice is ſpirituall. For when wee louelove our neybours, it is a token that we louelove God. I meane when we louelove them according to Gods ordinance. For it is no louelove too louelove a man for our owne profites ſake, but to louelove euen our enemies, ſo as we be patient to beare the wrongs that are done vsus, ſo as we ſtreine ourſelues to do good too ſuch as hauehave neede of our help, and ſo as none of vsus be giuē to himſelf nor to his owne peculiar profit, but that we indeuer as mēbers of one body to helpe eche other as much as is poſsible. If wee bee once at that point, then doth our life ſufficiently anſwer for vsus, and witneſſe that wee louelove God. But wee cannot louelove him before wee know him. Therefore is charitie an infallible ſigne and token that wee be willing to ſerue God, not in paying him with chaffe in ſted of corne, but by louing our neybor truly and vnfeinedly. And ſo let the Papiſtes brag as much as they liſt of their gewgawes and gay ſhewes wherewith they thinke to couſin God, as it were to make a mockingſtocke of him: yet ſhal the thing that is vttered heere by S. Paules mouth ſtand alwayes ſure, that is too with, that ſuch things are naughtworth before God. And why? For if Circumciſion were aboliſhed when the time and terme of it was expyred: what ſhall become of the things that hauehave bin fooliſhly and malapertly forged in the ſhoppes of mens owne fancies, which tooke vponupon them that which belonged not too them, nor was by any meanes lawfull for them to doo? Yee ſee then what wee hauehave too beare in minde. But before wee go any further, we muſt aſſoyle a doubt which the Papiſts caſt heere. For to their ſeeming it maketh wholly on their ſide when S. Paule ſayth, that fayth which woorketh by charitie is the thing that maketh all the faythfull perfect. And therevpon they conclude, that onelyonly faith dooth not purchace vsus grace, but fayth and charitie matched togither. Put the cace it were ſo: whereto would it ſerue them? For wherevpon doo they ground their merites, but vponupon childiſhe toyes? as who ſhould ſay they would appeaſe God with a Rattle: but S. Paules meaning is farre otherwiſe. For although he hauehave hitherto ſhewed the true way how too bee in Gods fauour: yet notwithſtanding he mindeth not too ground our rightuouſneſſe or our hope … …aluation vppon charitie.
VVhat then? It is ynough for him too ſhewe that God can finde meanes ynow to keepe the faithfull occupyed, although they hauehave no Ceremonies, wherewith the hypocrites beguile themſelues, in making that their principall. To bee ſhort, we ſee that S. Paule is ſo farre off from fauoring the Papiſts any thing at all, that he fighteth directly ageinſt them Nowe vnderunder the colour of that which is ſpoken heere, they hauehave imagined that faith is but a ſingle knowledge that there is a God, and that his only ſonne Ieſus Chriſt is come into the world for the redeeming and ſauing of mankynd, notwythſtanding that the ſame knowledge bee without any affection, more than if a man ſhould tell vsus ſome ſtorie, and we ſhould beleeue it & hold it for a certeintie. After that maner doo the Papiſts ſpeake of faith, & ſay that when faith is all alone, it hath not yet hir ful ſhape before God: but when it is ioyned with a hartie good wil & louelove of God, then is it full faſhioned ſay they. But when the ſcripture ſpeaketh to vsus of faith, it meaneth the knowledge that is giuē vsus by the holy Ghoſt: not which flittereth in our owne braine, but which is ſealed in our harts, in ſuch wiſe as God muſt needes hauehave wrought wonderfully in vsus, before we can hauehave bin inlightened & faſhioned in faith: for there is nothing but darkneſſe in our minds. The lyght muſt come from aboue. Agein wee bee vtterly inclyned to diſtruſt▪ and therfore the holy Ghoſt muſt be faine too ſet this ſeale vponupon vsus, that wee bee throughly ſaued by the meanes of our Lorde Ieſus Chriſt. Furthermore it is not ynoughe too knowe generally that Chryſt is our Redeemer: but fayth importeth that eueryevery of vsus muſt acknowledge him too bee hys Redeemer. And is that poſsible too bee vnleſſe our Lorde Ieſus doo dwell in vsus and reygne in vsus, and that wee bee inflamed with the louelove of hym too gyue ourſelues wholly vntoo him? The Papiſts therfore neuer wiſt what faith meaneth, notwithſtanding that they chatter of it not altogither ſo well as Pyes in a Cage, which doo yet vnderſtande ſome woordes heere and there: but they ſhewe ſo ſhamefull a beaſtlineſſe, as they may bee gazingſtockes of Gods horrible vengeance, in that they hauehave ſo forgotten the whole Phraſe of the holy Ghoſt, and hauehave no more skill of the holy ſcripture, than a Paynim or a Turke that hath bin alwayes in …athenneſſe, and neuer herde of God the father of our Lorde Ieſus Chriſte. Lo in what taking the Papiſts are. Now then let vsus marke well, that S. Paule hath not here imagined a ſhapeleſſe or vnfaſhioned fayth as they doe: nor ment too ſet downe charitie as the cauſe of our righteouſneſſe: but onelyonly intended to ſhew that we hauehave inough to ſerue God with, without ſnarling of our ſelues in a ſort of pelting trifles. Howbeit, that wee may fare the better by this texte, (for wee muſt nowe come too an ende, and the tyme wyll not ſuffer vsus too proceede any further) if the Papiſtes nowe adayes doo make their bragges that they hauehave a more apparant ſeruice of God than wee, and a ſeruice that hath a gayer gloſſe: let vsus on our ſide bee well aduiſed that we deſpyſe euerywhit of it. For why? God will not bee ſerued after mē … lykings. Marke that for one poynt. Beſydes this, the things which the Papiſtes call Gods ſeruice, are pelting trifles imagined and forged in their owne brayne, ſo that it is all reiected, notwithſtanding that men doo greatly delight in them and lyke well of them. And therefore let vsus hauehave an eye too ſerue God as he commaundeth. VVherin wil he hauehave vsus to be occupyed? Not in needeleſſe things: but he will hauehave a true tryall of vsus, which deceyueth not. And what ſhall that bee? To walke vprightly and faithfully with our neyghbors, eueryevery of vsus to helpe where neede is according to his abilitie: that no man be giuen wholly to himſelfe: that wee be truſtie: that we deale ſoundly and faithfully: that wee liue peaſably: and that if wee ſee any man deſtitute of ſuccor and too ſtand in neede of our helpe, wee in that caſe doe as it were offer a ſacrifice vntoo God, knowing that he calleth vsus too it, to ſhew what louelove we beare towardes him. For if we louelove not our neybours which are as it were viſible groundes too worke kyndneſſe vponupon, howe ſhall wee louelove God (ſayth S. Iohn in his Epiſtle) whom wee ſee not,1. Iohn. 4. d. 20. and which is abſent from vsus and hath no neede of any thing? Therefore if wee wyll ſerue God well: let vsus learne too yeelde him ſuch obedience as he lyketh of: that is too ſaye, let vsus walke in ſuche faythfulneſſe, and freendlineſſe as none of vsus beguyle, fleece, or ouerreach hys neyghbour: and moreouer that wee not onelyonly abſteyne from all wrongfull or wicked dealing:Math. 23. c. 23. but alſo that all ſuche as are called Chriſtians, do well bethinke them of our Lord Ieſus Chriſts ſaying, which is, Curſed bee you that hauehave your ſeuerall deuotions alone by your ſelues, and occupy your heads about ſmall trifles, making conſcience of eueryevery thing, and yet in the meane whyle leaue the principall poynts of the lawe vndone, that is too wit, faithfulneſſe, Iuſtice, rightuouſneſſe, and merciemercy. As if he ſhould ſay, Is it not a ſtraunge thing that mē ſhould ſo mocke with God, making a countenance to honour him, as though they tooke him but for a babe? God wil hauehave mē to walk faithfully and vprightly, he wil hauehave eueryevery mā to pitie & to ſuccor the needie, he wil hauehave no man to do his brother wrong: and behold, they on the contrary part will needes buzie themſelues about Mooneſhine in the water, and things of no valew. They will bee full of crueltie craft and maliciouſneſſe: and yet thinke to pacifie God with things of nothing. Therefore let vsus learne to ſerue God with charitie, that is to ſay, let vsus learne to giuegive ourſelues to the things that he calleth vsus to, & to hold ourſelues as it were at a ſtay too the rule which he giueth vsus by his woord. Furthermore whē we walk vprightly after that faſhion, we muſt not for mens ſakes forget God. For (as I ſaid afore) that is the thing wherin he trieth our charitie: and by that meanes we ſhew the reuerence & louelove that we beare towards him. And therfore we ceaſſe not to call vponupon God when we louelove our neyghbors, nother intend we to diſpleaſe God vnderunder colour of doyng them ſeruice, but he is alwayes our marke on whom we hauehave our eyes faſtened. Neuertheleſſe, too conclude, like as wee indeuer to liue as God commaundeth by his word, and paſſe not for the gawdies, gewgawes, and Ceremonies of the hypocrites, but walke rightly in pureneſſe of life, and in al faithfulneſſe and vpright dealing (as I ſaid erſt) knowing neuertheleſſe that when we hauehave done all, it ſerueth not to iuſtifie vsus or too purchace vsus fauor in his ſight, and that although wee be ſure that he taketh in good worth the willingneſſe which we hauehave to honor hym, yet his ſo dooing is but bicauſe he accepteth vsus in our Lord Ieſus Chriſt, (as I hauehave declared heretofore) & bicauſe we repoſe the truſt of our ſaluatiō in him. Euen ſo alſo ſhal we walk in charitie & labor to diſcharge our duetie, knowing that by reaſon of our feebleneſſe we be not able to come neere that which God pointeth vsus to, but yet that we be in the way thitherward, & that he muſt be faine too take vsus to mercy, wherupon we doubt not but that all our workes do like him wel, when they be ſo dedicated too him by the blud of our Lord Ieſus Chriſt: for he is the true preeſt that offereth vp our oblations & maketh thē acceptable to God, & he muſt be faine to ſtep in, to make our works pleaſant to God his father, ſpecially ſeing that euē our prayers & the very prayſes which we yeeld vntoo him ſhould be but filthineſſe, if they were not purified by our Lord Ieſus Chriſt,Heb. 13. c. 15. according alſo as the Apoſtle ſayth, that it is he by whō we offer vp vntounto God the Calues of our lippes, that is to ſay, the ſacrifices of praiſe wherby he is glorified.
But now let vsus fall downe before the Maieſtie of our good God with acknowledgment of our faultes, praying him to make vsus perceiue thē more and more, & that we may be ſo touched with thē, as it may bring vsus to true repentance, and that wee may ſeeke all our wants in our Lord Ieſus Chriſt, & that there may be ſuch humilitie in vsus, that being vtterly brought downe, & hauing put away al falſe preſumptuouſneſſe wherewith wee may bee deceiued, wee may not tend to any other end than to be receiued through the mere merciemercy of our God, ſo as we may come to the euerlaſting inheritance, and in the meane while indeuer to walk in ſuche wiſe in his commaundements, as it may pleaſe him to beare with our frailtie, till he hauehave quite and cleane ridde vsus of it. And ſo let vsus all ſay Almightie God heauenly father. &c.