Sermons on Galatians, Sermon 8
The. 8. Sermon which is the ſeconde vponupon the ſecond Chapter.
3 And Titus alſo vvho vvas vvith mee, although he vvere a Greeke, vvas not compelled too bee circumcized.
4 Bycauſe of the falſe brethren that vvere priuily crept in, to ſpie out our libertie vvhichwhich vve hauehave in Ieſus Chriſt, to the end to bring vsus into bondage.
5 To vvhom vvee yeelded not in vvay of ſubiection, euen for an houre, to the intent that the truthe of the Goſpell might continue in you.
WEe finde well ynough what an enemie of our welfare the Diuell is, ſith he ceaſſeth not to labour by all meanes too ſtop the courſe of the Goſpell. And therein wee perceyue alſo, that God hath ſet al our welfare, ioy, and happineſſe, in beyng taught by his woorde. For the Diuell would not be ſo haſtie to trouble that doctrine, vnleſſe he knew that the whole welfare of men lyeth therein. True it is that he laboreth ſore and ſtreyneth himſelfe too deface Gods glory: but they bee things that go togither. For God of his gracious goodneſſe hath appoynted that too bee the meane too reigne among vsus, and to gather vsus vntounto himſelf: and all our welfare is too cleaue vntounto him and too ioyne with him. Now therfore the Diuell not only ſtirreth vp many enemies to make warre agaynſt the Goſpell of our Lord Ieſus Chriſt: but alſo laboreth too ſtirre vp much ſtryfe among our ſelues, and too make vsus enemies one too another, and that hath bin his practize at all times, as wee ſee by example in the things that Sainct Paule reherceth too vsus heere. VVee knowe what alarams were giuen him euerywhere, and what a number of battelles and plundges he was put vntoo, by reaſon that the Heathen and the vnbeleuers did (to the vttermoſt of their power) withſtand the preaching of Gods woord: and yet ouer and beſides this, he ſheweth how there were deceyuers alſo, which wound thēſelues in ſlyly, and entered in as it were by ſtealth. For the Greeke woord that he vſeth, importeth ſo much, and it cannot wel be expreſſed [by any one woord] in our [french] tunge. His meening then is that there were Couſiners which intermedled thēſelues vndermyningly with the faythfull, and yet all was no more but to cauſe the truthe of the Goſpell to be corrupted. And let vsus marke, that thoſe dogges pretended not to reiect vtterly the whole doctrine of our Lord Ieſus Chriſt: but rather bare the name and title of Chriſtianitie. Howbeit in the meane while their intent was to hauehave a halffaſte Goſpel, which ſhould bee nother fiſhe nor fleſhe (as they ſay) but a medly of their owne deuice: like as at this day there are ſtill too many ſuche folke in the world, who would fayne forge and builde a kind of Religion after their owne faſhion, taking a peece of the pure truth, and mingling many lies and dreames with it. Lo howe there hauehave bin Neuters euen from S. Paules time hither. And now he ſayeth, that be yeelded not too them ſo much as one minute in way of ſubiection, too the end that the libertie of the Gospell might continue in his full force. That is in effect the thing that is rehearced heere. And firſte of all wee hauehave too arme our ſelues agaynſt the houſhold enemies, which labour too turmoyle and trouble the doctrine of the Goſpell in ſuch wyſe, as it may become lyke a miſhapen thing, and men may not diſcerne any more of it. But lette vsus not bee abaſhed when it happeneth ſo: for it is no noueltie at all▪ VVherefore lette vsus vnderſtand, that as it was Gods will too trie the conſtancie of the faythfull in S. Paules time: ſo it is good reaſon that wee alſo ſhould bee tried in theſe dayes,1. Cor. 11. d. 1…. according as it is ſayd, that it is neceſſarie that there ſhould bee ſectes and hereſies, too the intent that they which hauehave taken deepe roote might bee knowen by continuyng in their obedience to Godward, and beare their marke that men may know them to hauehave profited truly in the ſchoole of our Lord Ieſus Chriſt, for that they hauehave not ſuffered themſelues too be miſledde or thruſt out of the way. That therefore is the cauſe why our Lorde dooth alwayes ſuffer ſome troublers to ſowe darnell ſeede, and too labour too turne the pure doctrine vpſide downe. He coulde well lette it if he thought good: but he giueth Satan the brydle, that our fayth may bee the better tryed. Although wee ſee occaſions before our eyes, yet lette vsus not ſwarue one way nor other, but keepe on ſtill in the way that is ſhewed vsus, aſſuring our ſelues that wee cannot doo amiſſe in reſting wholly vppon Gods woord. Then if we ſtand too that, it is a good tryall of our fayth. Furthermore let vsus fight agaynſt ſuche dogges, knowyng that they bee deadly plagues, and doo much more harme than they that leape quyte out of their ſockets, and ſhewe themſelues manifeſtly too bee deſpyzers of the Goſpell. Thoſe then that are intermedled among vsus are the worſer ſorte, and it ſtandeth vsus on hand too reſiſt them manfully. For if wee ſhrinke from them in the battell, ſurely wee ſhall hauehave ſo much the greater confuſion, and men ſhall not bee able any more too put a difference betweene whyte and blacke.
Thus yee ſee howe it behoueth vsus too behaue our ſelues. And nowe lette vsus marke what kinde of menne Sainct Paule hath noted here. He ſayeth that they were crept in as it were by ſtealth, too ſpie out the libertie whiche wee hauehave in our Lorde Ieſus Christe. The libertie that hee ſpeaketh of heere, concerned Ceremonies. For (as we hauehave touched alreadie, and ſhall more fully ſee agayne hereafter) God had ordeyned many figures vnderunder the Lawe, too holde the Fathers in hope of oure Lorde Ieſus Chryſte, till hee were come and ſhewed too the worlde. The Sacrifizes therefore with all their appendants and appurtenances, and the Sanctuarie with all that was in it, ſerued bycauſe our Lorde Ieſus Chriſte who is the truthe and ſubſtance of thoſe things, had not yet ſhewed himſelfe. It was for the fathers too bee led and guyded vnderunder ſuche ſhadowes.Gal. 4. a. 1. And that is the cauſe why Sainct Paule will vſe the ſimilitude of yong children that are vnderunder Tutors and gouerners. The auncient fathers therefore tooke profite by keeping the Ceremonies of the Lawe: for thereby they were alwayes confirmed in the things that were promyſed concerning the Redeemer. And for that cauſe alſo it is ſayd, that the Sanctuarie was made according too the Patterne that Moyſes had ſeene in the Mount. Now, that Patterne was ſpirit…all, that is too wit, [it was] our Lord Ieſus Chriſte with his grace, which is vttered too vsus by his meanes now adayes in his Goſpell. For in aſmuch as our Lord Ieſus Chriſte is come intoo the worlde, he hath made an end of thoſe ſhadowes and figures. And therefore alſo the veyle of the Temple rent aſunder at his death,Math. 27. f. 51. too ſhew how it was Gods will too hauehave the faythfull come more familiarly vntounto him. S. Paule ſayeth now, that wee hauehave libertie in our Lorde Ieſus Chriſt: and that is, bycauſe wee bee no more ſubiect too the bondage that laſted in the time of the Lawe, according as he will hereafter take example of circumciſion, and as he treateth of it in another place alſo too the Coloſsians.Coloſs. 2. c. …3. VVee then are circumcyzed, not by the hand of man, but by the woorking of Ieſus Chriſt in vsus through the power of his holy ſpirite. And in ſteede of the circumciſion that was ordeyned for the Iewes, wee hauehave Baptime, which witneſſeth the ſame thing vntoo vsus: namely that wee muſt become new creatures too dedicate our ſelues wholly too the ſeruis of God. And ſo wee ſee that the libertie or freedome whiche is purchaced too vsus by our Lord Ieſus Chriſte, is that the Ceremonies of the lawe are layd away, ſo as wee bee no more ſubiect nor bound vntoo them. Now at the firſt bluſh a man would thinke this were no great thing. For what harme were it if we were firſt baptized, and by and by after circumcyzed? Or if we knew that our Lord Ieſus Chriſte only is the whole perfection and accompliſhment, and yet had the figures thereof ſtill? Firſt if men ſhould keepe ſtill the ceremonies as in the time of the lawe: the glorie of our Lord Ieſus Chriſt ſhould be diminiſhed for it, according as it is ſayd that the law was giuen by Moyſes, but truth and grace were vttered too vsus in our Lorde Ieſus Chriſt:Iohn. 1. b. 17. for ſo it is ſayd in the firſte chapter of S. Iohn. Therefore he ſhould be bereft of his honour, if wee ſhoulde not hauehave the libertie that he hath brought vsus. And it behoueth vsus to vnderſtand, that our ſtate is better and more excellent now adayes, than was the ſtate of the old fathers, bicauſe our Lord Ieſus Chriſt is giuen vntoo vsus, and in him we hauehave all that was figured at that tyme. So then, men do wrong to our Lord Ieſus Chriſt, in keeping ſtill the ceremonies of the Lawe. That is one poynt. Againe, for as much as he is named the Sonne of rightuouſneſſe,Mala 4 a 1. we muſt not be led ſtill as though there were but a ſparke of light: but wee muſt faſten our eyes vponupon the doctrine wherein our Lord Ieſus Chriſte is ſhewed vntoo vsus, and wherein wee may alſo behold him face to face,2. Co. 3 d. 18 to come euen vntounto God his father, as hath ben ſhewed in the ſecond too the Corinthians. Moreouer, if the ceremonies of the Lawe bee conſidered without our Lord Ieſus Chriſt, that is to ſay, if they be ſeparated from him: they bring as it were a binding with them,Colo. 2. c, 14 and a recorde of condemnation and death vponupon men. And therevpon doth S. Paule ſtand in the ſeconde too the Coloſsians, where he ſayth that our Lorde Ieſus Chriſte hath vponupon his Croſſe, torne aſunder and blotted out the obligation or handwriting that was againſt vsus. For if the Sacrifizes ſtoode in force at this day, wee ſhould ſee there that we be all in daunger of eternall death before God. And why ſo? The ſleaing of the poore beaſts was not for that they themſelues had deſerued it, but to ſhewe vntounto men as it were in a liuely picture, that they were all worthy to periſhe. Then if the ſame continued yet at this day, we ſhould ſtill ſtand bounde vnderunder the ſame obligation of death. But we be diſcharged of it, by oure Lord Ieſus Chriſt.Colo. 2. c. 15. And that was the tryumph of his death, as Saint Paule ſayth. Thirdly the auncient fathers knewe that although the Lawe was giuen them, yet they obtained ſuch fauour of freedome at Gods hand, that all their faults were forgiuen them. But if men ſhoulde nowadayes be put to the neceſsitie of keeping all the ceremonies: it woulde be an intolerable yoke, as it is ſayd in the .xv. of the Actes:Act. 15. b. 10 For the cace would not only concerne ceremonies, but alſo the drowning of vsus in diſpaire. For is it poſsible for men to do the things which God commaundeth all men to do without any exception or releaſe? No. For the thing that God requireth and demaundeth, paſſeth all our abilitie: and if we fayle but in any one point; we ſhould be ouerwhelmed vnderunder the bu…then. Therefore for that cauſe, this libertie is of ſuch importance, as we cannot bee ſure of our ſaluation, nor freely call vppon God, excepte wee knowe that we be no more hilde vnderunder the yoke and bondage of the Lawe. There is yet one poynt more which ſhall bee layd out at length: which is, that ſuch as would needs make the faythfull ſubiecte to the keeping of ceremonies, had therewithall a wicked and vntowarde imagination, that men were iuſtifyed and did purchace grace at Gods hand by ſuch meanes. And that was an vtter aboliſhing of the force of the death & paſsion of our Lord Ieſus Chriſt. Now then, we ſee it was not cauſeleſſe that S. Paul ſtroue ſo ſtoutly agaynſt the ceremonies of the lawe, to the ende they ſhould not be ſo brought in vſe agayne, that the faythfull ſhould be hilde in bondage vnderunder them. And we hauehave neede to be warned thereof: for in theſe dayes we hauehave the like encounter agaynſt the Papiſts. True it is that the Papiſts hauehave leſſe colour than had the deceyuers of whom S. Paule ſpeaketh. For although they were Satans vnderlings, and ſought nothing but to peruert the truthe of the Goſpell, yet had they at leaſt wiſe this colour, that they broughte not in their owne dreames and traditions, but alleaged the authoritie of God, howe that the lawe ought to be kepte, and that was a meetely apparant excuſe. But the Papiſts hauehave no ſuche foundation: For all their Ceremonies are forgeries of mans brayne. It is true that they hauehave mingled Iewiſhneſſe with them, and made ſuche a galimaufrey as a man can not tell of whome they hauehave borowed moſte. But howſoeuer the world go, yet are the Ceremonies of mens ſetting vp, which are at this day in the Popedome. Nowe when we ſtriue to aboliſhe them, they ſay wee trouble the worlde for nothing. And then ſteppe in theſe Neuters, whiche woulde fayne pleaſe bothe parties, and make a Baſtarde Goſpell. Thoſe fellowes caſte vsus in the teeth, that wee bee ſeditious, and that throughe oure preciſeneſſe wee ſet muche trouble in the worlde. And for proofe thereof (ſaye they) is it meete that there ſhoulde bee ſuche ſtryuing aboute Ceremonies, ſeeing they bee things indifferente? Yea forſoothe: For if God woulde hauehave the Ceremonies of the lawe (which yet notwithſtanding came of him and by his expreſſe commaundement) too come too an ende in our Lorde Ieſus Chriſt: what ſhall wee do when men will of their owne fooliſhe raſhneſſe ſet vp others in their ſtead? Seeing that God would hauehave his owne aboliſhed, why ſhould men ſtep foorth therevpon, and bring in their owne deuice, and make God beleeue that he was not well aduiſed? See yee not a curſed blaſphemie? Nowe vve knowe that the cauſe vvhy God vvould hauehave the Ceremonies of his lawe aboliſhed in theſe dayes, was to the intent that the grace of our Lorde Ieſus Chriſt ſhould be the more lightſome and better knowen.Mal. 4. a. 2 For he is the dayſunne of righteouſneſſe. Therfore all thoſe ſhadowes muſt ceaſe, and it is he in whō we hauehave the body and ſubſtance of them,Co. l2. c. 17. ſayth S. Paule. Seeing then that God had that reſpect and reaſon: the figures muſt paſſe and vaniſhe away. But now what reaſon wil the Papiſts bring, when as men perceyue by eyeſight, that all their Ceremonies are a burying of our Lorde Ieſus Chriſt, and yet that they binde men to the keeping of them vnderunder payne of deadly ſinne? And furthermore when as in all their Ceremonies, they hauehave a certeyn opinion, that Baptiſme is not inough for them, but that they muſt hauehave holiwater to chriſten or baptiſe men euening and morning: and finally, that when they hauehave brought in all their pelting traſh, and al their gewgawes, there muſt alwayes be ſomewhat in thē to draw poore ſoules into bondage: is it to be borne withall? On the other ſide, we ſee there is ſo ſtreight a yoke, as it is able to ſtrangle the poore wretches. For the ſeelie ſoules are bereft of the freedome that was purchaſed for them by the death & paſsion of our Lord Ieſus Chriſt. VVe ſee thē how it is not without vrgent cauſe, yea & extreme neceſsitie, that we ſtriue againſt the Popiſh tyrannie about ceremonies, cōſidering that our Lord Ieſus Chriſt hath not his deſerued preheminence, ſo long as men buſie their wits about thoſe ſmal trifles, & that moreouer their wretched conſciences are alwayes in vnquietneſſe without ende or ceaſsing: and finally, that on the otherſide the Papiſts thinke to deſerue grace by the things which they terme Gods ſeruice, bearing themſelues in hande, that that is the meane whereby men ſhuld become righteous to obteine ſaluatiō. So thē we ſee that S. Paul in his time was driuē to ſuſteyn that ſtrife. And foraſmuch as our caſe is altogither like at this day, ſo as we cānot hold our peace except we wil betray both god & mā: we muſt fight ſtoutly agaynſt that helliſh tyrannie, and againſt thoſe pelting traſh trumperie and illuſions of Sathan, whereby hee would fayne eyther quite deface the Goſpell, or elſe ſo turmoyle it as a man ſhoulde not knowe which is the pure truth. This in effect is the thing that wee hauehave to beare in mynde. And whereas S. Paule ſayth, that he yelded not one iote too ſuch men: it is too confirme vsus ſo muche the better on the thing that I touched euen nowe. Peace and friendſhippe are an amiable thing among men. They bee ſo indeede, and wee ought to ſeeke them to the vttermoſt of our power. But yet for all that, we muſt ſet ſuch ſtore by Gods truth, that if all the world ſhould bee ſet on fyre for the mayntenaunce thereof, wee ſhoulde not ſticke at it. As much as wee can poſsibly, let vsus purchaſe peace: and if the matter concerne but our owne perſons or goodes, let vsus endeuour too compound with our aduerſaries, let vsus beare with them, and let vsus labour to ouercome them by our patience: Lo in what maner wee ought to buy peace. But yet in the meane while let not Gods truth be deminiſhed, nor ſuſtein any harme or preiudice. For the peace that men ſeeke among themſelues ſhall euermore be accurſed, if God be not therewithall acknowledged and magnified as he ought to be, and his word alſo continue vnimpeached, for that is the knot of our bonde: and if we intend to hauehave it acceptable to God, and the end of it to be good and for our welfare, ſurely God muſt knit vsus togither. And hee hath giuen vsus his Sonne,Eph. 2 c. 14 who is called our peace, too the end we ſhould all of vsus fall in order vnderunder him. Then if we minde to hauehave good and holie peace, let vsus ame vsus at this marke of yeelding our ſelues vnderunder the obeyſance of Gods ſonne, that he may be our head and we his body, like as there is but one Church. But if any man goe about too withdraw vsus from our Lord Ieſus Chriſt: let vsus rather beare all the hatred, outrages, and madneſſe of the world, than to ſeeke ſuch agreement. And let vsus not be afraide of all the reproch that can bee done vntounto vsus according as nowadayes we ſhalbe falſly ſlaundered as ſtirrers vp of many ſtrifes. yea verily, but what can wee do with it? For it behoueth vsus to abide ſtill in the truth of the Goſpell, or elſe woe bee vntoo vsus. If the Papiſtes will not agree with vsus, but bee vtterly wilfull in the ſtubbornneſſe that is ſeene too bee in them: wee muſt bee contented to be at defiance with men, ſeeing they purpoſe too turne vsus from the peace which wee ſhould hauehave with God by the means of his Sonne, who not without cauſe beareth that title as I told you before. Therefore when they crye out vponupon vsus, wee muſt be fenced with this anſwere of Elias which hee made vntounto Achab. Art not thou he (ſayd Achab) that troubleſt Iſraell?3. Kings. 18. c. 17. For the Prophet was accuſed (as we be nowadayes) bicauſe he labored to bring the people backe againe too the pureneſſe of the Lawe, and fought againſt the ſuperſticions and Idolatries that had bin deuiſed: [by reaſon wherof] the king thought verily that Elias had bene come to make trouble ſedition, and vprores, according as the princes of this world could find in their harts always to welter in their own filth, & paſſe not of the ſeruing & honoring of God, but al is one to them [what come of it] ſo they may be maynteined in their ſtate. But the Prophet anſwered him, ſaying: [It is not I,] but it is thou and thy fathers houſe. For they that wil not agree vntounto God, nor hold themſelues to his ſeruice in ſuch wiſe as he hath apointed it in his word: they [ſay I] are the troublers of the world, and the parties that ought to be blamed for all the vprores, variances, and debates that happen. For (as I hauehave ſhewed alreadie) it is no reaſon that God ſhould be robbed of his right, when men ſeeke to knit thēſelues togither. Ye ſee then in effect what we hauehave to think vponupon, when S. Paule ſayth that he would not yeeld one minute as in way of ſubiection, to ſuch as wownd in themſelues after that faſhion vnderunder falſe coloures, to make a baſtarde Goſpell full of minglemangles and corruptions: for Gods trueth is the thyng that was to be knowne firſt of all. Furthermore let vsus not be afrayde of the ſlaunder that is layd vponupon vsus [in telling vsus] that it is pryde & preſumption when wee will not ſubmit our ſelues: like as nowadayes the thing that the Papiſts alledge againſt vsus, is that we ſeeme to take vponupon vsus to be wiſer than all the world, and that it is a great pryde in vsus, that wee cannot fynde in our heartes too ſubmit oure ſelues too the common faſhyon. True it is that the title of obedience is amiable, lyke as I ſayde euen nowe of peace: but yet muſt God bee obeyed fyrſte of all. For if wee will openly ſpyte God, and playe mockeholyday with him too the intent too ſubmitte our ſelues vntounto men, and bowe downe our necke too beare their yoke, and in the meane while giuegive no audience vntounto God: what ſhall become of it? Surely we can not frame our ſelues to the Papiſts in way of ſubiection or yeelding to them; but God muſte bee thruſt out of doores, and his word as it were troden vnderunder foote, ſo as it ſhall hauehave nother authoritie nor reuerence amongeſt vsus. VVhat is it that the Papiſts would hauehave vsus to do? That we ſhould leaue Gods worde, and giuegive ouer our Lord Ieſus Chriſt, and yet in the meane while receiue all that euer they hauehave deuiſed. They will not ſay in flat termes that God ſhall be ſpoyled of his honour, nor that Ieſus Chriſt ſhall hauehave no more authoritie among them, they will not ſpeake ſo with open mouth, but yet it is ſo in deede. Like as theſe deceyuers agaynſt whom S. Paule ſtroue, made fayre proteſtations inow that they ment to be Chriſtians, but yet for all that he was fayne to come to the touchſtone, and to examine all things throughly. Now would the Papiſts hauehave their traditions receiued: and what maner of things are they? VVe ſee that our Lorde Ieſus Chriſt is as good as buried there, as I hauehave ſhewed alreadie. Againe, there is nothing but corruption in them: the things that are cōteined vnderunder them are vtter illuſions of Satan, tending al to this end, that there may bee no more any certentie, nor any man knowe wherunto to ſticke. Seeing it is ſo, it is not for vsus to make warre agaynſt God, that men might be obeyed. And therefore let vsus hauehave as it were a forehead of braſſe to reſiſt them in that behalfe. For the greateſt manlineſſe that can be, is to keepe our ſelues frō ſwaruing aſide for mens ſakes, what colour or fayre ſhew ſoeuer be ſet vponupon the matter, and to deſpiſe eueryevery whit of it as dung and filth, when it ſtandeth vponupon reſeruing Gods ſouereintie vntounto him, and vponupon giuing eare to our Lorde Ieſus Chriſt, to the ende that he may bee our head, and gouerne vsus, and all of vsus from the moſt to the leaſt cōtinue vnderunder his guiding, & do nothing elſe but ſimply giuegive eare vntounto him, and receiue the things that are for our maintenāce in the fayth of the Goſpell. Yee ſee then what wee hauehave too remember heere concerning S. Paule. Surely if yee ſeeke a meeld and meeke-ſpirited man, S. Paule was he, yea and he was euen as a myrrour of all curteſie and gentleneſſe. Agayne, if yee deſire a lowely nature, what greater lowelyneſſe can there bee founde than was in S. Paule, who abaced him ſelfe beneath all men. And yet notwithſtanding wee ſee howe he ſtroue for the pure doctrine of the Goſpell, and paſſed not to prouoke the wrathe of all the men in the worlde agaynſt him ſelfe: in ſo muche that it was caſt in his teeth, that all the troubles whiche happened in the Churche of Galatia, and elſe where, came of him. I ſaye hee feared not the reproche wherewith men could charge him, that he was a rebell and had too muche preſumptuouſneſſe in him. Euen ſo muſte wee do in theſe dayes. Let vsus be peaceable as neere as wee can: let vsus relent of our owne right: let vsus not ſtriue for theſe worldly goods, honor, and reputation: let vsus beare all wrongs and outrages, rather than bee moued to any debate through our owne faulte. But in the meane while, let vsus fight for Gods truthe with toothe and nayle▪ Agayne, if any body deſpiſe vsus, ſo as one ſteppeth vp maliciouſly agaynſt vsus, and another goes about to deface vsus: let vsus not make any quarell at all for that. But if any man will drawe vsus from the obeying of our God, to make vsus ſtoupe to the tirannie of men▪ Let vsus hold our owne in that caſe, let vsus withſtande him ſtoutly to the vttermoſt, and let vsus defie all the loftineſſe of the world, to the end that our lord Ieſus Chriſt be not diminiſhed, but may alwais reigne ouer vsus, and we be ſubiect vntounto him. Thus yee ſee in effect how we ought to put this text in practiſe, and alſo how the neceſsitie of the time oughte to ſtirre vsus therevnto. For nowe a dayes wee bee not only perſecuted, ſo as wee ſee the fyres kindled too murther the poore ſeruants of God: but alſo are fayne to be accuſed and condemned as ſeditious perſons, by thoſe ſlaues that are in wages with Antichriſt, to ouerthrowe the truthe of the Goſpell. Moreouer they ſay there is nothing but pride in vsus, bicauſe wee will not receyue their traditions. VVell then, doo they ſlander vsus ſo furiouſly? Let vsus beare it patiently, and let them rayle their fill (as S. Paule ſayth) ſo our quarell bee alwayes to ſtande for our parte in the pure truthe of the Goſpell, and to withſtande the Creatures that will not ſuffer Chriſte alone too reigne, and all knees too bow before him, and all men to doo him homage. Nowe as touching that whiche S. Paule ſpeaketh of the truthe of the Goſpell, it a very notable ſaying, and which importeth a very profitable doctrine. For he might well hauehave ſayd ſimply, to the end that the goſpell might abyde among you, I would not giuegive place too them ſo much as one minute. But he ſpeaketh of the truth of the Goſpell: Howbeit, not that there is one true, and another falſe: but when he ſayth that the Goſpell ſhuld continue true, he ſpeaketh it in reſpect of men. And why ſo? For although men make a fayre ſhewe to be Chriſtians: yet do they alwayes labour to hauehave ſome medly, according as we ſee many geeriſh heads in this world, who cannot abyde that God alone ſhould gouerne vsus, but eueryevery man woulde caſt in his owne collop or morſel, and thereof came the confuſion that is at this day in the papacie. A man would wonder how ſo many pelting gewgaws, fooles bables, yea and alſo groſſe abhominations could be gathered togither. But that is come to paſſe bicauſe that men were not contented to obey God, but would needs adde this and that of their owne fancie. So then, S. Paule ſpeaketh here purpoſely of the trueth of the Goſpell, as he ſpeaketh of the ſimplicitie of our Lord Ieſus in the ſecond to the Corinthians.2. Cor. 11. a 3. And what is ment by the ſimplicitie [or ſingleneſſe] of our Lorde Ieſus Chriſt? It is matched ageinſt all the minglings that men make. For (as I hauehave ſayde already) they hauehave a fooliſh fancie of ſetting forth things deuiſed of their owne brayne. Nowe when men doe ſo put too things of their owne: it is but corruptneſſe and ſtarke abhomination. And that is the cauſe why S. Paule fayth, that we muſt holde ſtill the ſingleneſſe of our Lord Ieſus Chriſt. Therfore when vnderunder colour of handling the Goſpell, men go about to make a patched & pydecoted or motley religiō (as a mā might term it:) it is no more a true religion, but ther is much falſhod mingled with it. Then let vsus mark wel, that wheras S. Paule vſeth here ſuch ſpeech, he (or rather the holyghoſt by his mouth) warneth vsus that it is not inough for vsus to bear the name of Chriſtiās, & to make ſome fair ſhew of cleauing to Gods word and to the doctrine of our Lord Ieſus Chriſt: but that we muſt ſtick to it throughly, and take heed that we nother mingle nor foyſt in any thing to it, but conſider that lyke as a litle leuen is able to ſower a gret deale of dow, ſo al wil be marred, as ſone as we giuegive any entrāce to the things that men hauehave deuized of their own heads. To be ſhort, the meanes to kepe the doctrine of the Goſpel pure, is that men adde not any thyng at all to it, nor bee ſo bolde and licentious, as too laye one thing or other vppon it, but too content themſelues with the things that our lord Ieſus Chriſt hath ſhewed vsus, ſo as we become his true diſciples, and be not ſo hardie as too replie ageinſt him, but that all mouthes may be ſhet, and no man lifte vp his neb too ſay, this is my opinion, this thinke I to be good, but eueryevery one of vsus receyue ſimply that whiche is taught vsus by our Lord Ieſus Chriſt, who hath all dominion of reigning ouer our ſoules. Lo how we may hauehave the truthe of the Goſpell: And it beehoueth vsus ſo muche the more too practyſe this doctrine, of S. Paules, by cauſe wee ſee that nowadayes manie men ſeeke nothing but to mingle one with an other, ſo as they care not of what religion they be, ſo the ſame be moſt tolerable and eaſlyeſt receyued of the worlde. True it is that among the Papiſtes many be ſo wilfull, as they will neuer abyde that a man ſhould varye one poynt from them. For they ſee well, that if there be neuer ſo little a breache made, by and by al their tyrannie decayeth and falles downe to the ground. For what holde hauehave they but by tyrannie and violence, too tell vsus that wee muſte neyther will nor chooſe, but take it for good? Thoſe therfore that are flatly on the popes ſide, would hauehave men too holde through out, all the filthineſſe and abhominations which they hauehave had hithertoo. But there are a ſorte of fantaſticall heads, which would hauehave a Reformation, wherin the Pope and Mahumet and Ieſus Chriſte ſhoulde bee mingled toogither, ſo as men myght no more diſcerne whiche is whiche: for all is one to them ſo the world be agreed vppon it: They bear no reuerence at all vntoo God, and that is the cauſe why all thinges hauehave bene ſo turmoyled and confounded in our dayes, and the verie foundation, whervpon the Interim (as they terme it) was grounded. For ſeing that manye men coulde not fynde in their hearts to conſent to Papiſtrie: they thought it good too hauehave a reformation betweene both. And euen at this day a greate ſort inclyne ſtil to the lyke reformation. It is true (ſay they) that there are abuſes, and it were meet they ſhould bee mended. Yea, but their meening is but too plucke away ſome leafe or little braunche, and too lette the reſt alone, that the roote roote myght growe ſtill: that is too ſay, that the Goſpell of God myghte be defaced with al maner of ſuperſtitions that reigne in the Popedome. But what for that? heere the holy Ghoſt condemneth all ſuch neuters, and ſheweth that theyr dooings are but craftes of Satan, yea and mere illuſions and mockeries to leade ſillie ſoules to deſtruction, and moreouer alſo a defacing of the glorie of our Lorde Ieſus Chryſt. And why? For we hauehave not the Goſpel at all, except we hauehave the pure truthe, wherevnto it maye not be lawfull for men to adde any thing, but all of vsus to holde our ſelues to that whiche is ſhewed vsus by our mayſter. Ye ſee then, how that in theſe dayes we be inforced by the neceſsitie of the tyme, to put this doctrine in vre. And therfore when Gods enimies vpbrayde vsus that wee will not agree with them, let vsus alwayes alledge for oure excuſe, that our agreement is to be knit together in our Lorde Ieſus Chryſt, and to be all obedient too his woord and doctrine. If they alledge that it is a pryde in vsus to reiect ſo the things that are commanded by ſuch men as terme themſelues ſuperiors. Let vsus anſwer that we muſt firſt obey God, and that Ieſus Chryſt muſt not be bereft of his right, and men ſet vp in his place. If they aske why ſo? VVere it not better to hauehave ſome meane way, and that eueryevery man ſhould ſhew howe he intendeth not too ſeparate himſelfe from the reſt, than to ſtriue after that faſhion, and to cauſe chriſtendome to bee as it were ſcattered? Let vsus aunſwere that the matter ſtandeth not vponupon knowing who ſhall get the vpper hande, or who ſhall be maiſter ouer his fellowes: but Gods word muſt continue alwayes vnimpeached, or otherwyſe all the pretence of concorde, that men can make, ſhall be but abhomination before God. And why? For it were better that all things ſhould goe to hauocke and confuſion in the world, than to abyde that Gods woord (being ſo precious and holy a thing as it is) ſhould in any wiſe be peruerted: yea it were better that heauen and earth ſhould be confounded together [than that that ſhould bee ſuffered.]
So then lette vsus conſyder well this doctrine, howe it maye ſerue our turne and doe vsus good, not onelyonly to beate backe all the aſſaultes that ſhall bee put too vsus by the enimies of Gods truth, but alſo too frame vsus too all lowlyneſſe and modeſtie, ſo as oure whole deſire maye bee too bee guyded and gouerned by Gods woorde, and by the doctrine of our Lorde Ieſus Chryſte. Howbeeit, therewithall, lette vsus bee ſo ſtoute hearted, as not to bee turned awaye by men, neyther for theyr credite and authoritie, nor for their threatenyngs, nor for all the pryde and ſtatelineſſe of the worlde, but that wee maye alwayes ſticke ſtedfaſtly to our Lorde Ieſus Chryſte. And if any bodie come and laye any newe thing afore vsus, lette vsus e…ermore hauehave a good eye too the ende wherevntoo they woulde leade vsus, and [conſyder] that lyke as Satan hathe many wiles and policies, ſo alſo hauehave his vnderlings too. [And therfore] let vsus on our ſide hauehave the skil to loke to our ſelues in ſuch wyſe as we may always know our Lord Ieſus Chriſt, and be guyded thither, ſo as he may be our only marke and ſhoote anker, and we vnderſtande that hee hath all fulneſſe of welfare in him, to the ende that wee ſhould ſeeke our wantes in him, and all things be put away that might hinder vsus from comming vntounto him.
And nowe lette vsus fall downe before the maieſtie of our good God with acknowledgemente of oure faultes, praying him too make vsus feele them in ſuche wiſe, as wee may craue forgiueneſſe of them at hys hande wyth true repentance, and profyte after ſuche ſorte more and more in hys worde, as it may make vsus too forſake oure ſelues, and leane vntoo hym and hys power, that he may hold vsus vp in our frayleneſſe, till he hauehave brought vsus to the perfection wherevnto he calleth vsus at thys daye. And ſo let vsus all ſay, Almighty God our heauenly father. &c.