Sermons on Galatians, Sermon 4
The. 4. Sermon vponupon the first Chapter.
8 But if I my ſelfe or an Angell from heauen tell you othervviſe than I hauehave tolde you, curſed be he.
9 As I ſayd afore, ſo ſay I yet agayne, if any man tell you othervvize than you hauehave receyued, curſed bee he, &c.
WEe hauehave ſeene heretofore that we muſt be ſure of the truth of the Goſpell, or elſe our fayth is no fayth but rather an opinion, if we be ready to ſtagger too and fro. Now then the very proofe which we ought to make of our fayth, is to bee fully ſetled and reſolued in our ſelues that God hath taught vsus, and that he hath ſo vttered his will vntounto vsus, that if we ſwarue from it one way or other, it is all one as if wee did wilfully caſt our ſelues away. And for this cauſe wee muſt not only receyue Gods woord as good & holy: but alſo beare ſuch honour too it, as to hate whatſoeuer is agaynſt it, yea or which agreeth not fully with it. For when as S. Paule ſpeaketh heere of an other Goſpell: his meanyng is, that if men diſguyze the pure ſimplicitie which they hauehave learned of him, there remayneth nothing elſe but vntruth and corruption. VVherfore let vsus learne to ſet ſuch ſtore by Gods doctrine, that wee may not only eſteeme it in it ſelf, but alſo reiect as diueliſh things, what ſoeuer ſhall be brought contrarie or repugnant vntoo it. And truly Sainct Paule thinkes it not ynough too ſpeake of men, but mounteth euen vntoo the Angelles of Heauen, and ſayeth that wee muſte rather hold them accurſed, than alter any whit of the fayth which wee hauehave of the Goſpell. He dothe well too ſpeake of himſelf firſt: and he doeth that, too ſhewe that he had no regard of his owne perſone, but that he ment ſimply too honour God, and too cauſe his woord to bee receyued of all the worlde without gaynſaying. Therefore it was needefull that Sainct Paule ſhould vſe that proteſtation: for if any man exempt his owne doctrine by priuiledge, he maketh the ſame a priuate cace. But he that teacheth, ought too raunge himſelfe in the common aray and too ſubmitte himſelf obediently too the Goſpell of our Lord Ieſus Chriſte, ſo as wee may not hauehave any other Mayſter in this worlde of whom too hold our fayth, but that the Sonne of God may hauehave all ſoueraintie ouer vsus as belongeth vntoo him. And Sainct Paule ſpeaketh purpoſely of the Angelles, bycauſe the falſe Apoſtles and deceyuers that were come intoo the countrie of Galatia, pretended the name of Peter, Iohn, and Iames: and therefore he ſetteth a barre in their way, ſaying that when they had all that could bee on theyr ſide, yea and that the whole world tooke parte with them, all that was nothing. Moreouer though they had the very Angelles of heauē with them, yet ſhould God neuertheleſſe ouer rule thē by his word, & all creatures be thruſt downe. For if any thing lift vp it ſelf againſt Gods truth, wherin his image ſhineth forth and his maieſtie and glorie ought to be knowen: the ſame ought alſo to be condemned, & to be hild as accurſed. It might perchaunce ſeeme at the firſt bluſh, that S. Paule vſed an exceſsiue faſhion. For too what purpoſe bringeth he in the Angels, ſeyng wee know how they be wholly giuen too do Gods will?Pſalm. 103. d. 20. According as it is ſayde expreſly in the. 103. Pſalme, and as we ſee moreouer through the whole holy Scripture, that they hauehave not any other regard, than ſimply to obey God. Seing then that it is impoſsible that the Angelles ſhoulde falſifie the pure truthe: Sainct Paule ſhoulde not hauehave brought them in. Yea it might bee thought that he dooth them wrong and iniurie, conſidering that God hath giuen them the grace too abyde in his obedience, and too walke quietly as he hath appoynted them. But it is not without cauſe that Sainct Paule ſpeaketh ſo, for aſmuch as the Diuell doth alwayes indeuer too bring the things that may bee well liked of, to ouerthrowe the pure doctrine withall. And wee ſee, how that euen Gods name hath at all times bin pretended by deceyuers, and although they brought nothing but illuſions and mockeries, yet not withſtanding they proteſted with ful mouth, that they were ſent of God. By reaſon wherof, the Prophets had much ado in fighting againſt ſuch as labored to abuſe the worlde vnderunder ſuche couert, [in ſo much that] they were faine too come to the triall, to know whither God ſpake by their mouth or no. And wee knowe alſo how Sainct Peter ſayeth,2. Pet. 2. a. 1 that like as among the people of olde time there were many deceyuers whiche troubled the Churche and brought all things in a broyle: ſo wee alſo in theſe dayes muſte looke too hauehave vnderlinges of Satans, whiche ſhall labour too ſowe darnell among vsus, and the Churche muſte ſtill bee ſubiect too the ſame inconuenience, bycauſe God intendeth too bewray and trie whither wee bee his in truthe or no. For the Hypocrites will ſoone bee ſhaken downe, when they find occaſion to chaunge. They be ſo light headed and fleeting, that they muſt needes be trotting too and fro. But Gods children which hauehave taken liuely and deepe roote in the Goſpell, will neuer be remoued. And therefore doth God alſo giuegive bridle to Satan, who rayzeth vp falſe Prophetes as it is ſayd in the thirtenth chapter of Deuteronomie,Deut. 13. a. 3▪ bycauſe God intendeth too know by experience, whither wee louelove him or no, that is too ſay, whither we beare him the honour that he deſerueth, by reſting vpō him, yea and by reſting vponupon him with a true and vnchaungeable cō ſtancie. Nowe ſeing that the Deuill hath in ſuch wiſe troubled the Church, and ſo ſowen his errours as he hath taken couert vnderunder the name of God: it behoueth for the mayntayning of that point & article, that Gods woord abide in his full and perfect ſtate. For when the Paynims worſhipped their Idols, they alwayes abuſed the name of God, and all that they did was Religion as they termed it, and (to theyr owne ſeeming) there was none other holineſſe in the worlde, but the following of their fond deuices. But contrarywiſe the holy Scripture telleth vsus, that all their Gods were but Diuels. And what agreement is there betwene thoſe two ſayings? Yea, but for aſmuch as the thing that the Heathen men tooke in hād, was but a masking to vnhalow the name of God, and to conuey it ouer to their Idolles: therfore it is requiſite that that fond opiniō ſhould be cut of. And we ſee at this day how the Pope & all the filthie puddle of his Clergie, do beare vsus in hand that they be Chriſtes vicares, & that they repreſent the Church, and are the ſucceſſors of the Apoſtles. Al this geere muſt be beaten downe, or elſe wee ſhall neuer know what fayth we ought to ſticke vntounto. Ye ſee thē after what maner S. Paule alledgeth here the Angels. As if he ſhould ſay, what ſoeuer authoritie of men be alledged, it cānot in any wiſe preiudice God or his word. For his woord muſt hauehave the vpper hand, and all high & excellent things in this world muſt ſtoupe & be brought low: and not only the mortall creatures, but euē the Angels alſo, in ſomuch that if it could come to paſſe (which thing is vnpoſsible) that an Angell ſhould ſet himſelf againſt God, he ought to be abhorred. And let vsus not thinke that the Angels are wronged herein. For what is all their glorie and dignitie? It is too do ſeruis to their Maker, and to our Lord Ieſus Chriſt, who is their head as well as ours. So then, if a man make bold with theyr name too the end that Ieſus Chriſte bee glorified, and that his Goſpell may abyde in perfect ſoundneſſe vnappayred: therein the Angelles are willing too yeelde, ſo their name ſerue to ſuch vſe, for that is their cheefe deſire. Thus yee ſee why Sainct Paule maketh bold with the name of the Angelles, although he meene not that they can at any time ſhrinke from their obedience vntounto God. And he repeteth the ſame ſentence agayne, ſaying, that who ſoeuer ſhall bring any new Gospell, let him bee bilde as accurſed. Nowe firſte of all wee ſee heere, how God intendeth too bee honored and ſerued at our handes: namely not with ſtraunge Ceremonies and faſhions as men are woont too doo: but our cheefe ſeruis is to herken vntounto him, and as ye would ſay to brydle our ſelues, holding all our ſenſes priſoners vnderunder his woord when he ſpeaketh vntounto vsus, according alſo as he himſelf proteſteth in his prophet Ieremie.Ierem. 7. c. 22. HaueHave I (ſayth he) demaunded Sacrifize of thy fathers? No, but the thing that I required of them, and which I ſtill require of you as the homage that you owe vntounto me, is that you herken to my voyce. In that text God ſheweth, that men may well ouerlabour thēſelues in bringing their owne deuotions to him vponupon hope to pleaſe him thereby, but all ſhall be but filthineſſe, till wee hauehave learned to herken to his voyce, and to obey him. Marke wel this poynt which is very notable, leaſt we labour in vayne as we ſee the wretched Papiſts doo. For it hath alwayes bin a common diſeaſe in the world, that men knowing wel that they were created to ſerue God, hauehave tormēted thēſelues & taken much paine [to do it,] & yet all hath bin vayne & vnauaylable, bicauſe they began not at the right poynt of ruling their life by the will of God, and of ſetling thēſelues fully to take nothing in hand but that whiche he cōmaunded them. Yee ſee then that the meanes too hauehave our ſeruis acceptable vntounto God at this day, is too giuegive eare vntounto him, too ſuffer ourſelues to be taught by his word, to be gouerned altogither therby, and to frame our life with al our deedes & thoughts fully according to the ſame. And herein we ſee the benefite that God hath giuen vsus in calling vsus to the knowledge of his Goſpell. On the otherſide, we ſee (as I ſayd afore) how the poore Papiſtes ryſe early, & buſie thēſelues about this & that, without end or ceaſsing of their trauels: & yet in the meane while, not only the time is loſt, & their labor is vaine & vnprofitable, but alſo they thēſelues are abhominable before God. Then ſeying the cace ſtandeth ſo: let vsus make account of the grace that God hath graūted vsus in declaring his will vntounto vsus, & let vsus vnderſtand that wee muſt not walke at aduenture, but diſcerne betweene good and euill, howbeit not after our owne wit and imaginaciō, but by goyng to Gods ſchoole, & by learning the things that he alloweth, aſſuring our ſelues that nothing deſerueth too bee eſteemed, ſaue the framing of our ſelues to the rule which he hath giuē vsus by his word. Marke that for a principle. And herewithall we ſee alſo what the maieſtie of the Goſpell is, & that it is not for vsus to bring in mens opinions in that cace to wrap our ſelues in any doubt as the Papiſts do now adayes, who hauehave none other buckler agaynſt vsus, but the traditions of the Church, Councels, and Antiquitie. Howbeit when they hauehave thronged all the world togither, will it bee able to counteruayle the Angelles of heauen? No certainly. Now then we may well mocke at their fooliſhneſſe after the exāple of S. Paule, and ſay that if the Pope and all the rable of his ſtinking Clergie had the Angelles on their ſide, it were nothing at all in cōpariſon of our Lord Ieſus Chriſt, who hath all ſoueraine power, and before whom all knees ought to bow, not only of mortall creatures, but alſo euen of things that are aloft in heauen, according as it is ſaid in the Epiſtle to the Philippians,Phil 2. b. 10 & Eſa. 45. d. 23. where this ſaying is applyed to his perſon, in that God ſweareth that al knees ſhall bow before him, & all tunges confeſſe that he only is to be glorified. Yee ſee then that the way for vsus to cōmend the doctrine of the Goſpel, is to abide vnremoued by the authoritie of men, & (when it is told vsus that ſuch a one is of this opinion or that,) to aſſure our ſelues that ſeyng God hath giuen vsus the grace to be fully reſolued in our minds, it behoueth vsus to hold vsus alwayes to it without chaunging. This is in effect the thing that wee hauehave to cōſider in this ſentence: Now herevpō S. Paule ſheweth, how it was not without cauſe that he ſpeke ſo of his Goſpell that he had preached. For he ſayeth that he teacheth not after the maner of men, or that he doth not ſet forth men, nor counſell [them] after the maner of men, but that he ſetteth forth God, and ſeeketh not to pleaſe mē, but Ieſus Chriſt. Afterward he addeth, that his Goſpell is not of men, but that it was reueled to him frō aboue, as I hauehave declared already. It had not bin ynough for S. Paule to hauehave ſpokē of the Goſpell in generall, except he had ſhewed therewith, that he had bin a true & faithfull miniſter of it. For the Diuell cā well ynough away, that the name of the Goſpell ſhould be of very great eſtimacion among vsus: but in the meane while he would not hauehave vsus to know what it meaneth, nor ceaſſe to be intāgled in ſtore of errours, & to hauehave our wittes rouing here & there. Then it is not ynough, that the name of the Goſpell be honored in the world: but we muſt alſo know what maner of thing the Goſpell is, and what is contayned in it. And that is the cauſe why S. Paule chalendgeth that faithfulneſſe of teaching the Goſpell, in ſo much that if any whit of it be chaūged, let the ſame be accurſed. And this yet againe is well woorthy to be noted. For when the Papiſtes reade this place, they do nothing but skoffe at it: and God alſo hath dulled them, ſo as there is leſſe wit in them, than in little chyldren. For they vnderſtand it [thus: namely] that Paule ment, that if a man ſhould make another Goſpel, as if a man ſhould write a booke, and the ſame ſhoulde not bee the Goſpell that was written by him, then they ſhoulde vtterly reiect it, bycauſe the Goſpell was ſufficiently proued already. But in the meane whyle they thought not that all that was contayned in Paules Epiſtles was eueryevery whit of it Goſpell: but they rather ſurmyzed, that he had written ſome ſtorie of the Goſpell, and that if any other had bin brought in vppon the refuzall thereof, the ſame that had bin ſo brought in, ſhould hauehave had no credite nor reputation. But wee ſee that in that cace theſe wretched beaſtes hauehave nother reaſon nor vnderſtanding, nor any taſte at all. So much the more therefore dothe it ſtande vsus in hand too marke, that S. Paule had good cauſe too ſpeake of the Goſpell which he had preached, euen to ſhewe as it were with his fingar the doctrine which it behoueth vsus to be fully perſwaded of. VVill we be of the flocke of our Lord Ieſus Chriſt? Then is it not ynough for vsus too accept what ſoeuer is tolde vsus in his name: but wee muſte put that thing in …re which is ſpoken in the tenth of Sainct Iohn,Iohn. 10. a. 5 which is, too bee able by herkening vntounto his voyce, too diſcerne his voyce from the voyce of ſtraungers, and too bee alwayes fully perſwaded, that there is not any other than he, too whom wee ought too yeeld. Thus ye ſee how the way to be vnderunder the guiding of our good ſhepherd, is that we ſwarue not one way nor other when men aſſayle vsus, but eueryevery of vsus indeuer to drawe home to himſelf, ſo as we become not like wauering reedes, but ſtād ſtedfaſt in the doctrine which we ſhall hauehave learned. In ſo doing our Lord Ieſus Chriſt will auow vsus to be of the cōpanie and number of his ſheepe, and alwayes do the dutie of a ſhepeherd towards vsus. But if we play thoſe men which care not which end go foreward, in ſomuch that if a man tell thē that Ieſus Chriſt is the only he vponupon whom we muſt reſt to hauehave any truſt of Saluation: it is well, they can like well ynough of that doctrine: and on the contrary part if a man ſet ſtore of trumperie before thē, and go about too trouble their wittes with this and that, [they can well ynough away with that too] and all is one to them: if there be no diſcretion in vsus, it is a token that we hauehave no certaintie of fayth. For we muſt be out of all doubt, that Ieſus Chriſt is the only Mayſter, ſeyng that that charge is cōmitted to him by God his father, and alſo that he hath fully performed the ſame. If wee bee not at that poynt, it is certaine that wee ſhall alwayes bee caried away with opinion and imaginacion, and that there ſhall be no fayth at all in vsus. And that is the cauſe alſo why S. Paule declareth, that the Goſpell which he had preached, is the ſame which our Lord Ieſus Chriſt cō maunded to be preached and publiſhed, and wherof he is the author in the name of God his father. Seing it is ſo: it behoueth vsus to hold vsus to it: and ſo conſequently when S. Paule ſpeaketh of another Goſpell, he meaneth the minglemangle and corruption that might bee put vntounto it: as if he ſhould ſay, VVhatſoeuer is added or patched to the doctrine of the Goſpell by mans deuice, ſo as they can not content themſelues with the ſimpleneſſe therof, but that they do varie from it: is eueryevery whit of it mere leaſing. And therfore let vsus ſhun it as a poyſon, for ſurely no poyſon can bee ſo deadly as a falſe doctrine. And if men doo naturally keepe themſelues from the things that may hurt this tranſitorie life: ought not our ſoules to be much more precious too vsus? VVhat care ought wee to hauehave that they be not poyſoned by any trumperie of men? Too bee ſhort, lette vsus bee ſure that as ſoone as any by matter is added too the pure doctrine of our lord Ieſus Chriſte, it is playne falſehod. For he will not onelyonly hee hilde as principall, but he muſte continue alone without any companion, and all thoſe that teach, muſt firſt become his ſcholers, ſo as he that ſpeaketh in the Church ſet not downe any thing of his own, or which hath bin coyned in the warehouſes of men, but ſhew himſelfe to be the true diſciple of our Lorde Ieſus Chriſt, and teach vsus all by the authoritie of him. Marke that for one poynt. And for a ſeconde, it behoueth vsus to knowe what is conteyned in the Goſpell. For if the woorde Goſpell ſhoulde trotte vp and downe in euerie mans mouth, and yet in the meane while men make vsus beleue that Chalke is Cheeſe, as they ſay: what a thing were that? VVhat ſhoulde wee bee the better for giuing ſo honourable report too the Goſpell, as to ſay it is Gods pure truth, wherevntoo all creatures ought to ſubmit themſelues? It ſtandeth vsus on hande too knowe what is the ſubſtance of it, ſo as wee may bee ſure that the ſonne of God is come downe hither to guide vsus vntoo God his father, too the ende wee may vnderſtande after what manner hee will bee worſhipped at our handes, and furthermore bee made priuie too Gods will, that wee may frame our whole life thereafter, and not inuent a ſeruice after our owne luſt and lyking, but yeelde him that obedience which he requireth and alloweth aboue all things. Againe, wee muſt [learne too] knowe howe miſerable our ſtate is, if wee intend to ſeeke our ſaluation in our ſelues. For there is nothing in vsus but ignorance, infirmitie, weakeneſſe, yea and ſtubborneſſe and wicked luſtes: and to be ſhort, we bee hilde in Satans bandes, ſo as he draweth vsus like ſillie beaſtes, euen as Aſſes and Oxen that are ſolde: and if we intende to be ſet free from ſo horrible bondage, and tyrannie, we muſt go too none but God, aſſuring our ſelues that hee is the fountaine of all welfare. Furthermore foraſmuch as wee cannot come vntoo God, but we muſt firſt come to our Lorde Ieſus Chriſt, who is come downe vntounto vsus: ſo as wee muſt ſeeke all that we hauehave neede of in his fulneſſe, and repoſe our whole truſt there, and not hauehave any other preparation, righteouſneſſe, holineſſe, or perfection than him, but be vtterly emptied in our ſelues, and yet notwithſtanding not ceaſſe too truſt that hee will leade vsus too God his father▪ VVe muſt alſo vnderſtande by what meanes we bee iuſtifyed, that is to wit, by the ſacrifice of his death and paſsion. Beſides this, when we come to pray vnt God, let vsus reſort vntounto him as our Aduocate, that he may beare worde for vsus. Ye ſee then that the thing which we ought too knowe concerning the Goſpell, is that there is but one onelyonly lawe whereby to rule our lyues: that we muſt hauehave but one certaine beleefe, ſo as wee knowe the God whom we ſhould ſerue and worſhip: that we behold him in the perſon of our Lorde Ieſus Chriſt who is his verie Image: that we muſt hauehave none other thing to reſt vponupon than Ieſus Chriſt: and that all our thoughts muſt be directed thither, aſſuring our ſelues that in him the father hath put all things requiſit for our faluation, and that he alſo doth by the power of his holy ſpirit, guide and gouerne vsus, in ſuch wiſe, that being vnderunder his protection, we be ſure that the Diuell and all his champions can do nothing againſt vsus, when we bee ſo preſerued by his power. This is the contempt of the Goſpell, which it behoueth vsus to know, or elſe the things that are ſpoken here wil do vsus no good at al. Furthermore S. Paule, to ſhew that he doth not without cauſe preferre himſelf before thoſe that went about to diſguiſe the doctrine of the Goſpel, by thruſting in ſome minglings and additions: vſeth two arguments. The one is, that he had behaued himſelfe faithfully & with a pure and right meening mind in teaching the Galathians and all other mē. The other is that he had not ſet forth any thing of his own head, but had receiued his matters by heauenly reuelation frō our Lord Ieſus Chriſt. Now it behoueth vsus to mark wel theſe two arguments, to the end we may perceyue, that S. Paule hath not without cauſe declared heretofore, that this doctrine of his ought too bee of good credit, & that it was not lawful for any liuing creatur to ſtriue againſt it. Hervpon wee may gather a generall rule, how wee ought to be ſure of our faith. For the Angels ſhal not come down to ſpeak to vsus after a viſible maner, but we muſt be taught by the mouthes of men. And yet for all that, (as I hauehave ſayd already) we muſt holde this for an infallible cōcluſion, that we hauehave the doctrine whervpon our fayth is grounded and ſetled, from God and from our Lorde Ieſus Chriſt. And how ſhal we perceiue that? By the two reaſons that are ſet downe here. VVherof the one is, that ſuch as teach vsus hauehave a deſire and zeale to bring vsus vntounto god, and arme not thēſelues with the title & name of men, no nor hauè any thing at all of man, but folow the trace which God hath cōmaunded all his to kepe, that is to wit, that they win the world vntounto the obedience of him. Let that ſerue for one point. Secōdly, beſides their good zeale, they muſt alſo hauehave a certeintie [of doctrine] ſo as hee that ſpeaketh may not take any thing vponupon him, nor paſſe his bounds, but from hand to hand deliuer the thing that is cōmanded him, in ſuch wiſe as Ieſus Chriſt may always be heard, & ſuffered to ſpeak, and al mouthes elſe be ſtopped, ſauing only in way of hearkning, that his doctrine may bee knowne vntounto vsus. Now as touching the firſt, wher S. Paul proteſteth his good mind: he ſaith that he doth not coūcel [or perſuade] according to mē, but according to God▪ And hereby he meneth, that he went not to worke with a worldly affectiō, but had labored to apply himſelf ſimply vntounto God, ſeing he had bin called by him: & alſo that he had takē Ieſus Chriſt for his maſter, ſo as he laide not forth any thing but him, nor toke any backfence of mē, as thoſe do which would allure ſimple & ignorāt folk vntounto thē, who hunt for credit here & there, ſaying▪ ho, ſuch a man ſaith ſo. But it is only God that is to be hearkned vntounto. For though al mē with one accord would turne vsus aſide from him: ſurely he alone ought to outwey ten C. M. worldes, if there were ſo many. Then ſeing the cace ſtandeth ſo, let vsus mark well the doctrine that is conteined here, where S. Paule ſetteth down his owne affection, which ſerueth to giuegive vsus a generall rule: according wherevnto he addeth immediatly, that he had not labored to pleaſe mē. For ſo ſone as folk ſpeake after the appetite of men, Gods truth muſt nedes be corrupted. Alſo▪ he addeth, that if he ſhould pleaſe men, he were not the ſeruant of Ieſus Chriſt. But the diuell hath many meanes & ſlightes to darken Gods truth, in ſuch wiſe, as it may wel ſeme vntounto vsus that we be ſtil with God, & yet in the mean while we ſhalbe a great way of from him, vnleſſe we hauehave wiſdome and diſcretion as it is giuen vsus heere. Therefore let vsus hauehave the skill too diſcerne God from men, ſo as we may not be abaſhed nor amazed when wee ſee many contrarieties, muche diuerſitie of opinions, and many incounters and diſputations. Let none of all thoſe things make vsus chaunge our beleefe. And why? Let vsus looke no more but whether wee can bee ſure in God: if we hauehave that once, let vsus boldely deſpiſe the whole worlde. But if we bee not well ſettled in our fayth: it is certayne th… euerie blaſte of winde wyll ouerthrowe it; or at leaſtwyze make it too ſtagger too and fro. Therefore let vsus take ſuch taſte, as wee maye knowe that God hathe verily had pitie of vsus, too the ende too ſhewe vsus hys wyll: and let vsus looke well too ſuche as teach vsus, [and marke] of what minde they be led and gouerned, whether they ſeeke to obey God on their owne part, and too leade vsus in the ſame way by their owne example. Furthermore, when S. Paule ſayth, that if he ſhoulde pleaſe men hee were not the ſeruant of Ieſus Chriſt: that doctrine implyeth verie much. For we knowe well ynough what men are of their owne nature, howe there is nothing in them but iniquitie and ſtubbornneſſe agaynſt God. Then if we minde to pleaſure them: we muſt giuegive ouer God and hauehave nothing to doo with him. For men go alwayes backwarde if they bee not compelled to come vntounto God, and they kicke agaynſt him like wilde beaſtes. Therefore wee cannot pleaſe them but by ſtraying from God, and by giuing the brydle to ſuch as leape out, eft a tone ſide, and eft a toother: yea and euen the good men coulde ſometymes finde in their heartes, that God ſhoulde applie himſelfe too their appetites. For although they bee ſtill minded too ſerue him: yet are they not at all tymes, and in all poyntes ſo well ruled, as to hauehave giuen ouer all their owne opinions, lykings, and deſires, but that ſometimes they ſhall euerie one of them be tempted to do one thing or other, inſomuch that if wee were not hilde ſhort, and made to retire out of hande, wee would runne to our deſtruction. To bee ſhort, there is none of vsus all but hee woulde bee pleaſed, inſomuch that if they which hauehave the charge to buylde and teach the Church, would pleaſe men: they ſhoulde bee fayne too renounce our Lorde Ieſus Chriſt. And hereby all Miniſters of Gods worde are taught to ſhet their eyes when they intende to diſcharge their duetie faythfully, ſo as they muſt not looke aſide too regarde men according to their diſordered deſires which they ſee, but ſette aſide all deſire of their good lyking and fauour. And if they purpoſe to lead thoſe vntoo God which woulde elſe bee ſtubborne hearted: whatſoeuer come of it let them ſo deale, that God may hauehave his right, and that our Lorde Ieſus Chriſt may hauehave his authoritie. For (as I hauehave ſayd alreadie) what is too bee done when we ſpeake in his name? VVee muſt not onelyonly generally condemne all that is of our owne nature, but alſo ſo ranſacke mens conſciences, as euerie of them may feele that God executeth his iuriſdiction there, and that the Goſpell is not onelyonly a launcing yron to pricke, but alſo a ſworde that pearceth to the marye of the bones, as the Apoſtle ſayth in the Epiſtle too the Hebrewes.Heb. 4. c. 12 There muſt then be neyther thought nor affection, which the Goſpell muſt not ſearch. Truely it cannot bee but that they which are ſo wounded, muſt needes grone and hauehave ſome greefe and hartbyting. But yet muſt wee ſhet our eyes at all that, and not regard what men couet or deſire, but paſſe on ſtill forward. Furthermore, this warning ſerueth not onelyonly for the Miniſters of Gods worde, but for all men ingenerall. Therefore if we deſire too bee Chriſtians, let vsus learne to do ſo much honour to the ſonne of God, that although his woorde bee not verie well too our lyking, nor we finde fauour in it according to our naturall witte: yet notwithſtanding we may not ceaſſe too receyue it obediently. And ſo when any man commeth to a Sermon, lette him firſt and formoſt make his reckening to be rebuked as meete is, and let him vnderſtande that it is for his profite that hee is not ſoothed. And if hee hauehave itching eares, let him lay them away from him, aſſuring himſelfe that elſe he is forcloſed, ſo as hee ſhall neuer receyue the doctrine to his profite and inſtruction. VVherefore let vsus all ſuffer our ſores too bee rubbed, and our ſelues to be condemned, and too bee dealt with cleane contrarie to our lyking. Thus yee ſee how eueryevery of vsus ought to be prepared, if wee purpoſe to bee ſcholers too the ſonne of God, and to yeeld him the mayſtrie which belongeth vntounto him. And wee ought too endeuer this thing ſo much the more, foraſmuch as we ſee our nature driueth vsus to the contrarie way. For we bee blinded with ſelfeloue, and eueryevery of vsus coueteth too be honoured: but honoured we cannot bee, but by flatterie and lying. For who is he among vsus that deſerueth to bee commended? There is nothing but filthineſſe and infection in vsus before God. For all the goodly vertues which we hauehave to outwarde ſhowe, are but corruption till God hauehave reformed vsus. So then it is certaine, that all that euer we hauehave of our owne nature muſt be clenſed, or elſe wee ſhall rotte in our owne wretchedneſſe. And therefore foraſmuche as there is none other meane to drawe vsus to ſaluation, but by clenſing vsus of all our vyces, and the ſame clenſing cannot bee done but by violence: when we bee warned by the doctrine of the Goſpell, ſo as our owne conſciences rebuke vsus, although we like well to bee nowe and then flattered and ſoothed, yet let vsus ſeeke to be ſpoken vntounto earneſtly, and to hauehave our faults told vsus, and to be made aſhamed of them, and too hauehave our vnhoneſtie diſcouered, and not deſire to be pleaſed: for it were the next way to make vsus rotte in our owne naughtineſſe if we ſhould holde it ſo in ſecrete: and it woulde coſt vsus dearly the ſetting on, if we ſhould be ſo flattered by men, and in the meane ſeaſon, the heauenly Iudge ſhould thunder downe vppon vsus. Thus ye ſee how eueryevery of vsus ought too profite himſelfe by that which S. Paule ſpeaketh here, namely that if the preachers gratifie and pleaſe men, in ſo doing they renounce God: and if they renounce him, what ſhall become of the reſt of the people? VVhither ſhall they be led but to the diuell? Therfore when any man commes to a Sermon, let him beare well in minde, that he which preacheth ſpeaketh not of his own authoritie, but in the behalf of our Lord Ieſus Chriſt, whō God his father hath appointed to be our iudge. And to what ende is Ieſus Chriſt our Iudge? To the ende that eueryevery of vsus ſhould condemne himſelfe, and that hauing ſo paſſed condemnation, we ſhould reſort to him to be quit. Now then if a mortall man couer my ſinnes for ſome louelove that he beareth to me: will the heauenly Iudge ſpare me bicauſe hee ſpareth me? VVere it not better that he which hath the charge to teach me ſhould condemne me, & ſhew me my faults, to the end I might be ſorie for them, and learne to miſlike of the thing that would bring me to deſtruction? Ought not I to take the profer, while God hath his armes ſtretched out to receyue mee, and while Ieſus Chriſt commeth before me, offering me vp to God his father, as an acceptable ſacrifice of ſweete ſauor? And ſo, muſt it not needes be that wee are as good as mad and bewitched by Satan, if we cannot abide to hauehave our ſores rubbed and bewrayed, that we may be brought to that which is for our welfare? If a man pleaſe a ſicke bodie, what will become of him? Shall hee giuegive him drinke euerie minute of an houre? Shall he giuegive him wine whereas hee ſhoulde giuegive him water? Shall hee giuegive him Sallets? It were the next way to poyſon him. Too bee ſhort, it is certayne that a man doth alwayes ſeeke hys owne death, when hee woulde hauehave men too ſoothe him. But nowe whiche is the better, either that he which hath the ordering of a ſicke man ſhould yeeld to al his deſires, or that he ſhould bridle him notwithſtanding that he chafe at it and gnaſh his teeth, and ſtorme bicauſe hee may not hauehave hys owne will in his deſires? But it is certain that if there be inordinate deſires in ſick folkes, there are much more inordinate deſires in vsus. VVhat would become of vsus thē, if they that hauehave the charge to bear abrode Gods word, and ought to play the phiſitions, had not a care to kepe vsus frō the things which they know to be hurtfull to vsus, and to miniſter the things vntounto vsus which they know to be for our welfare? For ſurely if they ſhould ſooth vsus in our affections, it were the way to caſt vsus quite downe. This in effect is the thing that we hauehave to conſider, when S. Paule ſpeaketh of his affection. Now he addeth the ſecond argument: namely that he had not his gospell of men, but by reuelation from heauen. He confirmeth ſtill his matter, in that hee ſayth that neither Peter, nor Iohn, can hauehave any ſuch reuerence in their owne perſons, as that men ſhoulde be bounde to hearken too them as of themſelues, for that is reſerued to God alone, and to our Lorde Ieſus Chriſt, and they muſt not hauehave any companion. Then ſith it is ſo, let vsus learne to loke vp when the cace cōcerneth the certeintie of our fayth, and let vsus ſurmount all that is in this world, and quite and clene giuegive ouer men. And though they be neuer ſo excellent, yet let not our faith reſt here beneath, nor vponupon any creature, but let it be grounded vponupon God. The Papiſtes will ſay, we be full of pride and ſtatelineſſe, for that wee will bee wyſer than all the worlde. Truly if we reſted vponupon our owne wit and weening, or vponupon our owne opinion, it were too great a pryde. But foraſmuch as wee walke in humilitie, ſhrinking downe from all our owne reaſon and wiſedome, and acknowledging that we muſte bee fooles in thys worlde if wee will obtayne the wiſedome of God: Seeing (I ſay) that wee hauehave ſuche a modeſtie and ſoberneſſe in vsus, and attempt not too knowe more than is lawfull for vsus, but in the meane whyle doo ſo magnifie Gods doctrine, ſo that wee can defie all that is of the world: that loftineſſe muſt needs be good, for it is the thing wherin God will be glorified. Therfore we may defie the Croſſes & Myters & Gewgaws of the worlde, and all the hornes of the Pope wherby he aduanceth himſelf againſt God: I ſay we may defie them, yea and abhorre them, as things full of filthineſſe and infection, whereby oure mortall enimie Satan goeth about to poyſon vsus. And therewithall let vsus bee ſo ſetled vponupon Gods truth, as wee may tryumph ouer all that is agaynſt it, aſſuring our ſelues, that our fayth muſt get the vpper hande of all that euer ſetteth it ſelfe agaynſt it to batter and beare it downe: the which thing to do, Satan neuer forgetteth too torment vsus as much as is poſsible. But if wee bee once ſtrengthned in our God, let vsus not feare that wee ſhall bee vanquiſhed by all his temptations: for we bee ſure that as long as God is on our ſyde, we may eſteeme all that ſhall come of creatures to be no better than ſmoke.
Now let vsus fall downe before the maieſtie of our good God, with acknowledgement of our faultes, praying him too make vsus feele them more and more, till we be vtterly rid of them, and that ſo long as we hauehave to liue in this worlde, he will beare vsus vp in our weakeneſſe, till hee hauehave remedyed it, and we bee throughly reformed according to the perfection of his righteouſneſſe wherevnto he calleth vsus. And ſo let vsus all ſay, Almightie God our heauenly father. &c.