Sermons on Galatians, Sermon 9
The ninth Sermon which is the third vponupon the ſecond Chapter.
6. But as for thoſe that are in eſtimation, (I paſſe not vvhat they hauehave bin in time paſt: for God regardeth not the outvvard apparance of man) ſurely thoſe that vvere in eſtimation did adde nothyng vntounto me.
7▪ But cōtraryvviſe vvhē they ſavv that the preaching of the Goſpell to the vncircumciſed vvas cōmitted vntounto me, as the preaching to the circumcyſed vvas committed vntounto Peter:
8 (For he that vvas of povver in Peters Apoſtleſhip tovvardes the Circumcizion, was of povver in mee alſo tovvardes the Gentiles.)
WE ſaw this morning, that when mē mingle their owne fancies with Gods truth, ther is nothing but corruption, and by that meanes the Goſpel is falſified. VVhichWhich thing ought to holde vsus in ſuch awe, as no man ſhoulde preſume to adde aught at all to the things that we hauehave from aboue. For God hath taught vsus ſo perfectly, as we can not put too any thing without great blaſphemie, foraſmuch as it were a couert accuſing of him of vnaduiſedneſſe, or els of nigardſhip, as who ſhuld ſay he were loth too beſtow things vponupon vsus which would be for our welfare: Seeing then that the doctrine of the Goſpel is ſufficient for vsus, let vsus abide in it. And if any man ſtep vp to bring in ſome addition of his own, let vsus abhor it, yea though the thing ſeme to hauehave neuer ſo great reaſon in it, as oftentimes the diuell vſeth to ſhroude himſelf vnderunder this couert, that we muſt not ſtick at light & ſlender points. But [ſurely] God muſt be hearkned too in al points and al reſpects▪ according as it is to be demed by S. Paules dooing, who could eaſyly hauehave let ſlip the circumcizing of Titus as a ſmal thing, & yet notwithſtanding would not bēd in that behalf: the reaſon wherof was, leaſt the Gentiles ſhoulde be made ſubiect to ſuch neceſſitie as was intended to be layde vponupon thē. Yet we read that he ſticked not to circumciſe Timothie. Neuertheleſſe the matter ſeemed to be all one, and that S. Paule vſed inconſtancie and variableneſſe in that behalfe. Beholde, there were twoo Heathen men which had not bin nouriſhed and inſtructed in the law of Moyſes from their birth. And the Iewes would neuer hauehave receyued any man that had not ben circumcized. For they deemed all men to be vncleane whiche bare not that warrant about them.
Now S. Paule circumcyſeth the one,Act. 16. a. 3▪ and will not doe the lyke to the other, who will thinke that he kept an euen hande? If wee conſider all thyngs well, wee ſhall ſee why he refuzed to circumcyſe Titus, and yet had circumcyſed Timothie. Circumciſion was at that tyme lawfull of it ſelfe. It was not lyke the Idolatries that are in Papiſtrie nowadayes. If ye aske what holywater is, it is an vnhallowing of baptiſme. For in baptim wee hauehave a waſhing that ought to ſuffice vsus both in lyfe and death, and God will not hauehave vsus too hauehave anie other warrant of the ſpirituall clenzing that was obteyned for vsus by the blud of our Lord Ieſus Chriſt, but we muſt be contented with it. But as for the Holywater of the Papiſts, what elſe is it than an endleſſe baptyſing of our ſelues? As touching the Maſſe, it is ſo vilanous and outrageous a trecherie, that noman can come at it, but he muſt defyle himſelf by renouncing the death of our Lord Ieſus Chriſt. But Circumciſion ſtoode not in the like caſe: for it was profitable for the tyme that it laſted. True it is that it was aboliſhed at the comming of our Lord Ieſus Chriſt: but yet for all that, the Iewes myght keepe it ſtill till they were fully inſtructed in the libertie of the Goſpel. Saint Paule therfore had circumciſed Timothie: and the reaſon why, was for that hee ſawe manye weaklings, whiche woulde hauehave bene offended bycauſe they were not yet throughly confirmed in the knowledge of the Goſpell, but thought that it behoued them to keepe ſtill the ceremonies of the Lawe. And it is ſayd, that wee muſt yeeld one to an other, for charitie byndeth vsus thervnto. EueryEvery man muſt not do what he him ſelf thinks good, to the trubbling of his neybours: but we muſt ſo faſhyon our ſelues one too an other, as none maye bee offended through our faulte. S▪ Paule then forbare in hauing reſpect too the poore Ignorant weaklings, who not withſtanding myghte bee brought to knowledge in tyme. And as concerning the perſone of Titus, he ſawe how men went about to lay a yoke of bondage vponupon the Gentiles, and that the ſame wold be a holding of the Iewes alwayes vnderunder the Lawe, whiche was then but ſuperſtition. For it was for them to hauehave known that the law had ſerued out his time, and that the ceremonies ſhould not continue for euer. If thys had not bin made plaine, the Iewes had ben hardned in a wrong opinion, and the Gentiles had receiued a yoke of bondage: and therfore Paule made reſiſtance agaynſt it. And ſo we ſee it is not only lawfull, but alſo needfull to vſe things dyuerſly which are nother good nor bad of their owne nature. As for example, if we ſee a man drawen back from cōming to the Goſpel, or troubled, bicauſe he is not yet well ſtrengthened: it becommeth vsus to forbeare the thing that elſe were lawfull for vsus, according as we hauehave ſeene heeretofore, that we muſt always hauehave regarde what is expedient and fit for eueryevery mans ſaluation. But if we ſee that vnderunder colour that a thyng is neyther good nor badde, men goe about to interlace ſome holyneſſe with it, and to bynde mennes conſciences by conſtrainyng them to keepe it: there we muſt withſtand them to the vttermoſt. As for example, To eate fleſhe or fyſhe is a thyng indifferent, as they terme it, for it is neyther forbidden nor bidden of God too eate fleſhe. Nowe if ſome ignorant perſon be offended at the eating therof, and thynk it to be deadly ſinne, bicauſe he knoweth not whether [the forbearing of] it bee a tradition of the Pope, or a commaundement of God, till he be taught it▪ we muſt eſchue offence. Yea and when wee hauehave to do with any Iewes, which are not acquaynted with our cuſtomes, and that we go about to winne them and draw them to the obedience of the Goſpel: we muſt for a …yme (in being cōuerſant with them) abſtein from the things which they think to be forefended. For inaſmuche as they are armed with the authoritie of God, they would thinke they had ſome reaſon to condemne vsus, if it were not ſhewed them before, how and by what warrant we might eate of all meates indifferently, and without exception. But contrarywiſe, if the Papiſtes woulde bring vsus to this poynt, that wee ſhoulde continually forbeare the eating of fleſhe vppon Frydays and Saterdays, and in Lentſeaſon, and vponupon other dayes of their appoynting: whiche ſoeuer of vsus ſhoulde agree too that, he were a traytour too the Goſpell, and we ſhould rather die a hundred tymes. For why? wee muſte keepe the libertie that is purchaſed for vsus by our Lorde Ieſus Chryſte. If it bee ſayde, and howe ſo? Ought a man too trouble the whole worlde, and too be ſo wylfull for a little liquorouſneſſe of eatyng fleſh? The queſtion is not whether a man ſhoulde eate fleſhe or no: but whether God oughte too bee obeyed and the thing vſed which he permitteth, or whether we ſhould reſt vponupon the fancies of men.
Now if a thing be lawful for me by Gods woord, is it to be condemned bycauſe men iudge of it after their own faſhion and guize? But wee ſee that Gods authoritie is blemiſhed when the right that belongeth to him, and is reſerued onelyonly to himſelfe, is giuen too mortall creatures. Againe, there is a clog layde vppon mens conſciences, inſomuche that our Lorde Ieſus Chryſte is defrauded of his due honour. For if he hauehave purchaſed vsus ſuch libertie as to ſette vsus free from the ceremonies of the lawe: it is muche more reaſon (as I told you this morning) that the things which men hauehave deuiſed ſhould be layd away, and aboliſhed. VVherfore let vsus mark wel that in all indifferent things we muſt hauehave regarde to edifying, and although it be lawfull for vsus eyther too vſe or to forbeare a thing: yet Charitie byndeth vsus one to an other. It is a willing ſeruiſableneſſe when for the edifying of our neyghboures we abſteyn from the thing which is free for vsus to doo. But yet in the meane whyle, we muſt not vnderunder the ſhadowe of peace and concord betray Gods truth, and make a myngle mangle of it, ſo as men maye not knowe who ought too rule the roaſt here beneath, nor what lawe is too bee followed, but wee muſt vtterly mainteyne the libertie whereof Saincte Paule ſpeaketh heere. Loe what wee hauehave in effect to holde vsus too.
Now he adedth immediatly, that the Apoſtles which were in great estimation, broughte nothyng vntoo hym, (And hee vppeneth heere Peter, Iohn, and Iames, who were had in great reputation aboue the reſte, as pillers,) but onelyonly tooke in good woorthe, and allowed the doctrine whyche hee hadde taughte theretoofore. And therewythall hee addeth, That …ee paſſed not what opinyon menne had of Peter, Iohn, and Iames, foras muche as God regardeth not anye mannes perſone▪ That is too ſaye, his outwarde ſhewe or eſtimation too the worldewarde.
It ſhould ſeeme here at the firſt bluſhe, that S. Paule ſtriueth for himſelf, and for his own authoritie and credit. Ther were dogs that barked againſt him in times paſt, & ſpecially the bākſliders that had taſted of the Goſpel: who to pretēd ſom color of their backſliding and of their renouncing of Chryſt, alledged thus for themſelues. Tuſhe it is wel inough known, that the Apoſtles ſtroue to wit who ſhould be greateſt, which was an vnſemely thing, and ſhewed well that they had ill borne away their mayſters doctrine, who cōmanded them to humble themſelues in ſuch wyſe, that eueryevery of them ſhould make himſelfe leaſt, although he were the greateſt. But wee hauehave to marke here, that S. Paule had no controuerſie with the Apoſtles, as he himſelfe alſo declareth. Therfore there is ſome ſpeciall cauſe why he magnifieth himſelfe ſo much: whiche is, for that thoſe dogges which labored to ſet debate betwene the Apoſtles, & therwithall to turmoyle and falſifie the Goſpell, pretended always too bee the diſciples of the Apoſtles and familiar with them, lyke as in theſe dayes we ſee manie fugitiues and ſhameleſſe fellowes▪ which abuſe the names of Gods ſeruants, and paſſe not to lie with open throte, ſaying: Oho, I lerned it of ſuche a man. And yet they ſpeake of a matter that was neuer heard of, yea and their ſhameleſnes ouerſhooteth it ſelf ſo far as to name the verie cities, when as notwithſtanding, if a man examin them throughly, he ſhall find the cleane contrarie. So then it was for S. Paule to ſhewe that the authoritie of men is not ſufficient to deface the ſoueraigne authoritie of our Lord Ieſus Chriſt, nor the reuerence that men ought to beare to his worde. Therfore we ſee fyrſt of all, that Paule ſtroue not here againſt Peter, Iames, or Iohn, for he agreed verie wel with them. And ſecondly that he regarded not his owne perſon, but ment to maynteine Gods cace: that is too wit, that he was ordeined and eſtabliſhed in the ſtate of an Apoſtle▪ Marke for one point that he did not thruſte himſelfe in vponupon a brauerie nor at aduenture, but that God had choſen him thervnto, and that thervppon, he had ſo borne abroade the doctrine that was betaken vntounto him as the pure truth of God, and of our Lorde Ieſus Chryſte.
VVherfore if we conſider wherat S. Paule amed, we ſhal not only hauehave wherewith to ſtoppe the mouthes of all miſſpeakers, but alſo be the more confirmed in the fayth which we hold by his teaching. And although there be not nowadayes any ſuch ſhameleſſe perſons that labor to deface him, or to aboliſh the authoritie of his Apoſtleſhip: yet doth not that doctrine ceſſe to be for our profit. As how? VVee hauehave ſeene already howe Sainct Paule hath ſayde, that if the Angelles of Heauen ſhould ſteppe vp too preache a Goſpell contrarie to the Goſpell of our Lord Ieſus Chriſte: we ſhould hold them accurſed. And euen at this day the ſame is good for vsus. For wee may defie Satan, and all the misbeleefe and wylineſſe of menne, and all the traſhe and ſubtileties which they hauehave to thruſt vsus from the ſingleneſſe of our fayth: I ſay wee may defie euerywhit of it. And why? For Gods woorde hath ſuche a Maieſtie in it ſelfe, that all things that can bee ſet vp agaynſt it, are but ſmoke, leazing, and filthineſſe. Nowe then if wee take it for a generall rule, that nother Peter nor Iohn may diminiſhe the Maieſtie of the Goſpell: it will ſerue vsus for a buckler too warde all things that can bee alledged in theſe dayes too ſhake vsus withall: according alſo as wee ſee, that diuerſe weakelings are thruſt out of the way by that it is ſayde vntoo them, howe nowe? wee ſee that the wyzeſt menne of the worlde, the men of greateſt skill, the Prelates and ſuche as hauehave the gouernement of the Churche, toogither with the Kings and Princes, ſticke too the fayth that hath bin receyued of long tyme, and too the olde accuſtomed maner of liuyng. Thus the poorer ſorte hauehave their eyes bleared, and their wittes vtterly dulled, and their hartes diſcouraged, by meanes whereof Gods truthe is forſaken, ſo as it hath nother credite nor reuerence among them, and in the meane ſeaſon theſe maskers gette the vpper hande, and flaunt it, as who woulde ſay, that men ſhoulde make Idolles of them, and woorſhip them in deſpyte of God. Then ſith it is ſo, wee ſee it ſtandeth vsus on hande in theſe dayes, too bee armed with the doctrine that is contayned heere in Sainct Paule: which is, that God will hauehave vsus too receyue his woorde without gayneſaying: and that when our Lorde Ieſus Chriſte came downe intoo the world, he was ordeyned too bee our Mayſter, with condicion that eueryevery of vsus ſhoulde herken too him, and ſticke too the things that he ſpeaketh, without adding aught too, or diminiſhing aught from that whiche it pleaſed him too ſhewe, bycauſe the full perfection of all wiſedome is in him. VVhen wee once knowe this, wee may deſpyze all the gewgawes that menne can lay before vsus. And if menne tell vsus that the greateſt men, the wyzeſt men, the richeſt men, and the men of authoritie of this worlde doo liue ſo or ſo: […ee may anſwer,] yea marie, but when all comes too all, what are they in compariſon of God? VVhen creatures come before him they muſte all vaniſhe away: for when ſoeuer there is that Maieſtie giuen too Gods woorde, whereby he intendeth too trie whither wee honour him or no: it is certayne that wee will receyue all that proceedeth out of his holy mouthe. Nowe, that woorde is conteyned in the Goſpell, in ſo much that when we hauehave once graunted that God is too bee obeyed, wee muſte no more runne ouer ſea or lande too ſeeke what his will is: for wee hauehave a ſure and infa…lible warrant of it in the Lawe, Prophetes, and Goſpell. Sith the cace ſtandeth ſo, wee ſee it is not without cauſe that the holy Ghoſt woulde hauehave this doctrine too continue too the worldes ende. And furthermore wee bee warned therewithall, too reſte vppon God without wauering at eueryevery blaſt of winde, according as wee ſee how the Diuell ſtirreth vp much varietie of opinions, whiche are as whirlewindes and tempeſtes too dryue vsus too and fro.
But let vsus learne too bee ſettled vppon God, and then ſhall wee ſtande out too the laſte brunt. For if wee hilde our fayth of Iohn; or Peter, it woulde bee but a leane fayth, bycauſe they were frayle creatures, and wee knowe that man is ſubiect too leaſings and vanitie. Therefore it ſtandeth vsus on hand, too hauehave a much ſubſtantialler and ſurer groundwoorke and foundation, than all that is too bee found in this worlde. And ſo, for aſmuch as wee knowe that God hath taught vsus in the perſone of our Lorde Ieſus Chriſte, and that men hauehave bin no more but the inſtrumēts thereof: it behoueth vsus too mount vp vntounto God. That is the way for vsus too apply this doctrine too our owne inſtruction, where Sainct Paule ſayeth that the Apoſtles added not any thing vntoo him. Neuer the later, it is not ment that he de…pyzeth them, or that he intended not to profite with them: for he liked very well of that, yea and imployed himſelfe by all meanes therevnto, and hild no skorne too bee taught euen of the meaneſt ſort, as wee hauehave ſeene. But his intent was that Gods woorde which he had preached ſhould abyde firme: and thervpon he putteth the wiſeſt men in ſubiection too it, and the men of greateſt countenance in the world, and ſuch as bare greateſt ſhewe and reputation in the Churche, to the end that Ieſus Chriſte ſhould keepe his preheminence ſtill, and men hauehave an eye vntoo him, and not vntounto men, but ground themſelues altogither vponupon one ſelfſame fayth, and ſay that for aſmuch as the Sonne of God is ſent vntounto vsus to ſhewe vsus the will of God his father: it is not lawfull for vsus in any wyze too doubt of the thing which wee receyue of him. Thus yee ſee what wee hauehave too doo at this day. And whereas Sainct Paule ſayeth, that he paſſeth not what the Apostles were, bycauſe God regardeth not mennes perſones: thereby he ſheweth that he ought not too bee counted inferiour too Iohn or Peter, for that he had bin an infidell, and not beleeued in Ieſus Chriſt, at ſuch time as the other Apoſtles did already preach the Goſpell. For the manner of the world is, that they which come firſte, ſhould bee firſt ſerued. Sainct Paule therefore perceyuing that the ſame might bee ſome preiudice too his doctrine, ſayeth that men muſt not looke what a one he had bin afore, or what the other had bin afore. And yet his meening is not, that he ought not too looke backe too humble himſelfe continually, or that the giftes of grace which God had beſtowed vppon Iohn and Peter, ſhould not bee eſteemed and commended as they were prayſe woorthie:1. Cor. 15. a. 8. 9. for we ſee that in other places he termeth himſelf a poore thing borne out of time, and confeſſeth himſelf too bee vnwoorthie to be counted in the number of the Apoſtles▪ Sainct Paule then did not as a number of hypocrites or rather ſhameleſſe perſones do, who all their lyfe long hauehave bin eyther whoremongers, or drunkardes, or looce liuers, and of a beaſtly cōuerſation, and yet for all that doo but wring their mouth at it and ſay, tuſh, men muſt not inquyre what I hauehave bin. But ſurely men muſt not looke too hauehave any other iudges [agaynſt them than themſelues.] For eueryevery of vsus ought too condemne himſelfe, as S. Paule exhorteth vsus: and ſpecially when we conſider how we hauehave bin wretched vnbeleeuers,1. Cor. 11. f. 28. and as good as beaſtes, wee ought too bee aſhamed of our owne leudneſſe. Sainct Paule therefore wiſte well there had bin cauſe for him too miſlyke of himſelfe, and too bee aſhamed of his ſtriuing agaynſt the Goſpell, and therewithall diſdeyned not the goodneſſe that had bin in Iohn and Iames. At ſuche tyme as Peter and Iohn were ſcurged and whipped for the Goſpel, Sainct Paule was a murtherer, and paſſed not too ſay that they were rightly dealt withall, and that it made no matter. But yet for all that, hee ameth at the marke which I ſpake of afore: namely that for aſmuch as God had ſo aduaunced him within a little whyle, his former misbehauiour in tymes paſte ought not to hinder the receyuing of the gracious gifts that were in him, that they might not profite too the common edifying of the Churche.
Thus yee ſee in effect, that the thing which wee hauehave too beare in minde, is that if it bee late ere wee bee called too the Goſpell, wee muſte bee ſorie that wee hauehave ſpent our tyme ſo ill, and ſpecially that wee hauehave liued like wretched brute beaſts, without knowing who is our father too whom wee ought too doo homage, bothe for our life and for all the goodes which we hauehave receyued of him. Therefore wee ought too bee ſorie for that. Againe, when wee ſee a man returne that was gone aſtray, wee muſte acknowledge ſuche chaunge too bee a miracle of God. For if a man hauehave bin a wilde beaſt, and paſt all hope of beyng brought vntounto God, and yet afterward becommeth as a ſheepe, and ſubmitteth himſelfe willingly too the obedience of our Lord Ieſus Chriſte: it cannot bee but that the hand of God hath paſſed vppon him. Therefore it behoueth vsus too know what all men hauehave bin aforetimes, and eueryevery man ought too bee his owne iudge in that behalfe: but yet for all that, when a man hath bin ſlowe in comming vntoo God, if God woorke in him with ſuche power as it is ſeene that he mindeth too ſet him forewarder in one day, than ſome other men in ten yeeres: his ſo doyng muſte not cauſe vsus too plucke backe him that was able too edifie, as men ſometimes doo, ſaying, what was ſuch a one a twoo or three yeeres ago? ſuche ſayings are nought woorth. Lette vsus rather vnderſtand, that our Lorde hath ſhewed himſelfe ſo much the more, too the end too be honored. And therewithall, for aſmuch as Gods gifts ought not too bee vnprofitable: let vsus ſuffer them too bee applyed to the profite and welfare of the faythfull. Yee ſee then that our looking what men hauehave bin aforetimes, muſt not bee to deſpyze them ſtill: for it may bee that God gaue hym the brydle for a tyme too the intent too bryng hym downe, ſo as he became an vnthrift, or liued in ignorance, and knew not goodneſſe, or had not any excellent or commendable qualitie in him: and yet for all that, God will ſette him as it were vppon the ſcaffold, and ſhewe by effect that he intendeth too bee ſerued by him. Therefore it behoueth vsus too take in good woorth, the thing that God giueth and offereth vntoo vsus in that wyze.
Thus yee ſee what wee hauehave to beare in minde, and how needefull it is that wee ſhould ſo doo: for there is not any thing contayned heere, whereof wee hauehave not the experience nowe adayes. As touchyng the woordes where Sainct Paule ſayeth that God accepteth not any mannes perſone: it is all one as if hee had ſayde, that God is not tied too the things that are ſeene of vsus, or whiche wee hauehave in eſtimation, but that he is free too beſtowe his giftes on whom he liſteth, and how he liſteth. Many men, when they heere this woorde Perſone ſpoken of, doo beguyle themſelues, and wreſt it agaynſt the meeening of the holy Ghoſte. And therevppon many men ſuppoze that God accepteth not any one man more than another, for then [thinke they] he ſhould be partiall. But ſee how they darken Gods free Election: as who ſhoulde ſay hee were beholden too men, and that if he choze any of them, the ſame ought too bee generall without exception, in ſo muche that (too their ſeemyng) Gods grace flieth in the ayre lyke a Tennisball, and it is in our power and free will too reache out our hande too catche it, and too apply it too our vſe. Thus are diuerſe beſotted, yea euen with too groſſe ignorance, bycauſe they vnderſtande not what is ment by the woorde perſone. But the holy Scripture telleth vsus, that God in voutchſafing too chooze menne, and too ſet them in a more excellent ſtate, and too beſtowe the giftes of his holie Spirite vppon them, ſtayeth not vppon any thing at all in the partie, ne paſſeth whither he bee whyte or blacke, olde or yong, noble or vnnoble, riche or poore, beloued or behated of menne, fayre or foule. God thinketh not vppon any of theſe ſmall tryfles: for if he ſhoulde delay too louelove vsus till he found ſome good thing in vsus: hee ſhoulde lette vsus alone ſtill in ſuche plight as wee bee. That therefore is the cauſe why Sainct Paule ſayeth expreſly, that God regardeth not any mannes perſone. And ſo wee ſee now what wee hauehave too gather vppon that Text. Firſt of all (as I hauehave ſayde already) let vsus learne too receyue Gods giftes, and too make our owne profite of them when they bee offered vsus, and let vsus not take occaſion too refuze them as many men doo, whiche labour too cloke their vnkindneſſe by alledging one thing or other. But whither they alledge antiquitie, or what ſoeuer thing elſe, lette it not hinder vsus too take profite by thoſe whom God ſendeth too vsus: for though they bee not paſt three dayes old, nor can magnifie themſelues among men, nor hauehave done many exploytes and valeant enterpryzes: yet is it no matter too vsus, ſo wee perceyue that our Lord hath giuen them ſuch giftes as may bee auayleable too our edification, and therefore let eueryevery of vsus ſtoupe and become teachable, aſſuring our ſelues that if wee refuze the good that is offered vsus by man, wee do not wrong too the man, but for aſmuch as God is the author thereof, and wee hold skorne too receyue that which commeth of him, we be woorthie too bee vtterly bereft of the thyng that he is mynded too beſtowe vppon vsus, and of the benefites which he hath after a ſorte put intoo our hand. Lo what wee hauehave too beare away. Furthermore lette vsus learne alſo, not too bring any imaginacion of ſelfe value when wee come vntoo God. But let him that is noble, mightie, or riche too the worldwarde, lay away all ſelfe eſtimation, and acknowledge it too bee vtterly nothing before God: and lette him that is poore and miſerable, aſſure himſelfe that he is not quite ſhaken off, though men deſpyze him. Alſo let vsus practyze that which is ſhewed vsus by S. Iames, which is, that the brother which is greate and noble ſhoulde glorie in his ſmalneſſe, knowing that he hath all things of Gods onelyonly meere goodneſſe: and that the brother which is poore and of lowe and meane degree, ſhould glorie in that God hath adopted him, and giuen him ſuche a ſtate as paſſeth all the kingdomes of the worlde, ſeyng it pleaſeth him too auow vsus after that faſhion for his children. True it is that where as men gaze vppon the outward apparance and fayre ſhewe of things: God accepteth a good conſcience, God looketh at the vncorruptneſſe of the hart. But yet muſt he be fayne too put the ſame before into it: for at the firſt he ſhall not finde it in vsus. Let God looke vppon all the children of Adam,Pſa. 14. …. 3. and (as it is ſayde in the Pſalme) hee ſhall fiude nothing but vtter corruption. They bee ſtarke rotten in their wickedneſſe. See what our nature is. Then is there not any thing that coulde moue God too accept vsus, and too preferre vsus before others: but wee muſte become veſſelles of his goodneſſe, and acknowledge that his accepting of vsus, is not for our owne woorthineſſe: but that when he choze vsus too himſelfe, and ſet vsus intoo the way by his holy ſpirite, euen then he knew what ſoundneſſe was in vsus. Not that wee hauehave any at all of our owne: but bycauſe he doth as it were beholde himſelfe in vsus. For looke howe many good things there are in the faythfull, ſo many recordes are there of Gods goodneſſe in that he hath ſhewed himſelfe bountifull towardes them.Act. 10. e. 34 That is the cauſe why that in the tenth of the Actes and in other places, this accepting of perſones is put for the deckings and vizors whiche are as falſe illuzions: of whiche ſorte are riches, credite, dignitie, nobilitie and ſuche other things, whiche ſerue too make menne too ſet ſtore by themſelues, and too ſtande in their owne conceytes.1. Sam. 16. b. 17. But it is ſayde that God doothe looke into mennes hartes, and not gaze vppon the outſide of them, ſo they ſubmit themſelues too him obediently, as I hauehave declared alreadie. This is in effect the thing that wee hauehave too beare in minde. Now S. Paule addeth immediatly, that the Apostles auowed him too be their fellowe and gaue him their hande, as it were too warrant that the Goſpell which he had preached, was in all poynts conformable to their doctrine, & that all of them had ſerued our Lord Ieſus Chriſt. Herevnto S. Paule addeth, that he was by common conſent receyued as the Apostle of the Gentyles▪ that is too ſay, of ſuch as had not bin brought vp vnderunder the lawe, nor were Iewes by birthe and auncitrie. Heere wee ſee that S. Paules ſtryuing was not with the Apoſtles: for they auowed him too bee their fellowe: nother did he diſdayne them: for wee hauehave ſeene before, that although his comming to Ieruſalem was with aſſured knowledge that God had appoynted him, and vppon ſure and infallible reuelation, after he had bin caught vp intoo the thirde Heauen: yet notwithſtanding hee was not caried with pryde, nother vndertooke he that iourney to Ieruſalem, to common with the Apoſtles for feare leaſt he had already or ſhould thereafter runne in vayne. For his deſire was too hauehave all menne knowe, that he chalendged not any ſpeciall thing too himſelf, but that his onelyonly ſeeking▪ was, that the Sonne of God might bee publiſhed all the worlde ouer, and that menne ſhoulde woorſhippe him and reſt vppon him, ſo as he brought not a newe Ieſus Chriſte, but was conformable in all poyntes too Peter and Iohn, and too all their fellowes. If Sainct Paule had ſhrunke aſide by himſelfe, it woulde hauehave bene ſayde, that his meening was not too hauehave any conſent of doctrine with the reſt of the Apoſtles. But nowe, ſeyng he commeth after that ſorte too agree with them: he ſheweth that he was not caried away with any pryde or preſumptuouſneſſe: and that is it whiche he meeneth by ſaying newe agayne, that the Apoſtles auowed him too bee their fellowe▪ Then dothe he not take vppon him too bee aboue them: but will hauehave men knowe that the Apoſtles ſerued our Lord Ieſus Chriſt, & that he was one of their number, and that the Goſpell which he had preached muſte not bee taken as a doubtfull thing, but [as certaine] as if Peter or Iohn had ſpoken it, in ſomuch that when Sainct Paule treateth thereof, hee ſayeth not, it is I, but he ſayeth it is Ieſus Chriſte. VVhither it bee Peter, Iohn, or Iames that ſpeaketh, let vsus looke that the Sonne of God hauehave euer the mayſterhood aboue vsus, and lette the thing that commeth of him bee receyued, whither it bee by mee or by an other. Sainct Paule will not hauehave men too gaze after him, any more than after the leaſt man in the worlde. The thing which wee hauehave in effect too remember in this texte of Sainct Paules, is that he had no minde at all of himſelfe, ne ſought any whit of his owne, but was contented that Ieſus Chriſte ſhoulde hauehave the prayſe that he deſerued, and that his woord ſhould be receyued with all reuerence, and as for all other things, he cared not what became of them. As touching the other poynt, that he was accepted for the Apoſtle of the Gentiles:Act. 13. a. 2. it is agreeable too that whiche Sainct Luke alſo rehearceth: namely that Paule and Barnabas were ordayned Apoſtles, bycauſe God had ſholed them out for the ſame purpoſe, too preache the Goſpell among the Gentyles. Then dyd not that matter come of menne: but God had pronounced his vnreuocable ſentence of it: and Sainct Paules treating after that ſorte of himſelf, dooth no whit diminiſh the commiſsion of the other Apoſtles. But ſeeing he was ſent of God in deed, and that his calling was not grounded vpō men, nor he had preaced in vnmeaſurably, nor thruſt himſelfe in vponupon a geeriſhneſſe, but was choſen thereunto of God: the Apoſtles ſhewed that they woulde not in any wiſe ſpeake agaynſt ſuch a calling, bicauſe it was of ſufficient authoritie, as comming from God. And heere we ſee yet better, howe all men ought to frame themſelues to obedience, too the intent that nothing may let the worde of God to bee a brydle and yoke, too holde vsus ſo in awe, as none of vsus may follow his owne fancies, luſtes and affections, but ſuffer our ſelues to be guided and gouerned by the hand of our Lorde Ieſus Chriſt. Nowe if it were not lawfull for the Apoſtles to refuze Saint Paule, bicauſe he was ſent from heauen: what ſhall we do? Shall it not bee a diueliſh pryde, if wee cannot indure that the gouernment and order whiche God hath ſtabliſhed in hys Church, ſhoulde continue vnimpeached, but would chaunge callings at our owne pleaſure, to ſet vp and pull downe according too the deuice of our owne fooliſh brayne? Then if wee go about too make ſuch trouble in the Church, is it not all one as if wee woulde plucke the Sunne out of the skie to ſpite God withall. Therefore ye ſee heere, that the thing which we hauehave to beare in minde, is that the gouernment of the Church is ordeyned of God, and that they which go about to chaunge any thing in it, are full of diueliſh pride, and muſt in the ende fall downe for aduauncing themſelues in ſuch wiſe. Nowe as touching that Saint Paule was ſent among the Gentiles:Mark. 16. …. 15. it was not an altering of that which had bin vttered alreadie by the mouth of our Lorde Ieſus Chriſt when he ſayde, go preache ye the Goſpell through the whole worlde. It might ſeeme at the firſt ſight, that heere was ſome chaunge and contrarietie, in that S. Paule was ſent on the one ſyde, and Saint Peter on the other. Neuertheleſſe, both of them do ſtande verie well togither, forſomuch as our Lorde Ieſus Chriſt ſpake not ſeuerally to any one of the Apoſtles, Thou Peter ſhalt go ouer all the worlde, thou ſhalt go about the whole earth to preach my Goſpell, or thou Iohn ſhalt do the lyke, and ſo conſequently to the others: but he ſayeth, All you whom I hauehave ordeyned, go ſpread abrode my Goſpell eueryevery where. And his giuing of Commiſsion after that ſort in generall termes, is no let but that one might go one way, and another another, and euerie of them imploy himſelfe whereſoeuer God made him way, or gaue him enterance, according alſo as they laboured to ſpende themſelues thereaboutes, as well in death as in lyfe. But beſydes this, there was a ſpeciall commiſsion giuen to Saint Paule to go into Countreys further off, where there was not ſuch a multitude of Iewes. True it is that whereſoeuer Paule came, hee did put foorth the doctrine of the Goſpell throughout all the Sinagoges of the Iewes, ſo as he was rightly their Apoſtle alſo. Howbeeit, this letted him not to be ordeyned for the Gentiles, and to carie abrode the Goſpell throughe the whole worlde, euen where God had not bin knowne afore, and where there had not beene any light of good doctrine, any lawe, or any Religion. S. Paule then was ſente cheefly vntounto them. And ſeeing it is ſo: what tytle of ſupremacie can the Pope now pretende, vnderunder colour that S. Peter (as he himſelfe ſayth) was Biſhop of Rome? Surely the ſaying that Peter was at Rome, and lyued as Biſhop there, is but a fable and flatte mockerie. But let vsus put the cace it were ſo. Yet according to that which I hauehave ſayde alreadie, Peters calling was ſpecially for the Iewes. And therefore if the Pope pretende too bee Saint Peters ſucceſſour, hee muſt bee the Biſhop of the Iewes, and his ſupremacie muſt ſtretch no further than too them. For as for Saint Paule, it is verie certaine that he was neuer Biſhop of Rome, nor neuer was there, ſauing when hee was brought priſoner thither: and it is not knowne whither he continued there or no, howbeeit it is verie likely that he anſwered for his life. The Pope then cannot bragge that he ſuccedeth Saint Paule therin. And what warrant hath the Citie of Rome, or what worthineſſe can it pretende to ſay that the Apoſtles of our Lorde Ieſus Chriſt were there: but that it is a denne of theeues, and that Gods ſeruants hauehave bin murthered there? So then let vsus mark well this Text, where Saint Paule ſheweth, that Saint Peter was appoynted for the Iewes, and himſelfe ſent too the Gentiles: for in as muche as this leſſon ſerueth expreſſely for our turne, wee ought too bee the more moued too profite by it. True it is that the doctrine of the other Apoſtles belongeth to vsus as well as this, for our Lorde Ieſus Chriſt will be heard when hee ſpeaketh to vsus, whither it be by the mouth of Peter, or by the mouth of Iohn, for all are inſtruments of his ſpirite, and wee muſt not make a difference betwixt perſons. But howſoeuer the cace ſtande, for as much as S. Paules doctrine concerneth vsus, it ought too ſerue vsus as a ſpurre to pricke vsus to the quicke. And foraſmuch as God choze him to bring the wretched Gentiles vntounto him, making him the meane to drawe thoſe vntoo him which had bin cut off from his Church: ſurely it ought to giuegive vsus the more courage, ſeeing he did his indeuour to drawe the wretched vnbeleeuers out of the darkneſſe of ignorance wherein they were, (making that his onelyonly marke to ſhoote at) that is too wit, vsus that come not of the race of the Iewes as concerning the fleſh. Neuertheleſſe, let vsus cōſider therewithall, that Ieſus Chriſt will bee heard of vsus in ſuch wiſe, as wee muſt not regarde eyther Peter or Paule, or Iames or Iohn, or anye thing elſe but him. Let vsus holde vsus contented with the maiſter that is giuen vsus of God the father too bring vsus too all perfection and wiſedome, and let vsus alſo ſuffer our ſelues too bee taught by ſuch meanes as hee lyſteth, and let the things that Saint Paule hath written ſerue vsus, and likewyſe the wrytings of Iohn and of Iames, and of the reſt of the Apoſtles: ſo they leade vsus too Ieſus Chriſt, let vsus receyue whatſoeuer is brought vsus by them, and let vsus ſhet our eies at all other things, and not hauehave any other conſideration, than our Lorde Ieſus Chriſt calleth vsus by theyr meanes. And although wee followe the guiding of the doctrine of Peter, Iohn, Iames, and Paule: yet let our ſhooteanker alwayes bee too bee ioyned and vnited too oure Lorde Ieſus Chriſt, in whome wee ſhall finde the fulneſſe of all welfare and ioy, ſo as wee ſhall hauehave where of too glorie throughly in him.
But let vsus offer our ſelues before the maieſtie of our good God, with acknowledging of our faults, praying him to make vsus feele thē more and more, that wee may bee ſorie for them, and aske hym forgiueneſſe with true repentance, and fight agaynſt our luſtes all the dayes of oure lyfe, tyll wee bee throughly ridde of them. And for as muche as wee bee ſo wretched wyghtes, that wee can not bee quite and cleane diſcharged of them: let vsus beſeech him too beare wyth vsus till hee hauehave buryed all our ſinnes, too clothe vsus all ouer againe with his owne righteouſneſſe. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo to all people. &c.