NOT WITHOVT cause doth S. Peter so earnestly warne vs to watch against our eni­mie who goeth about like a roring Lyon, 1. Pet. 5. c. 8. with his mouth alway open to swallow vp the pray that the fyndeth. For although that on the one syde our Lord Iesus Chryst assure vs, Iohn. 17. c. 12. that God his father hath giuen him the charge of vs, and that the thyng which he hath in his keeping shall neuer perishe: yet doth it not follow that we shoulde therfore fall asleepe, and in the meane whyle haue no care to call vpon God, considering the need that wee haue to do so. For fayth doth in suche wyse assure vs of Gods goodnesse, and that the same shal neuer fayle vs, that yet ne­uerthelesse we must haue an eye to our owne frayltie, and thereby bee stirred vp too pray God to giue vs inuincible constancie. 1. Iohn. 5. a. 4. It is sayd, that faith shall always get the vpper hand of the whole world: but yet it foloweth not that we shall not haue battayle. Now, on our owne side we haue no strength at all: but we must be fayne to bo­rowe it elsewhere: and that we may so do, it standeth vs in hande to pray vnto God. For as I haue sayde alreadie, it lyeth vs vpon to [Page] be stirred therevnto, by reason of the great neede that we haue of it. And therefore here is a myrrour offered vnto all the faythfull, whereby wee maye fare much the better, if wee can put it too our vse. For Saint Paule had preached through all the countrey of Galatia, which is a meetly large countrey, and there had reered ma­ny Churches. If euer man were filled with all the giftes of Gods spirite too winne men too the Gospell: wee bee sure that S. Paule excelled all others, or at leastwise all that were of his companie. And it is certaine that he discharged his duetie. Yet notwithstan­ding hee had scarcely so soone turned his backe, but by and by Sa­tan gaue a push to ouerthrow all, and too make a horrible hauocke in the whole countrey: and hee wonne so great a multitude there, that the Gospell was as good as quite abolished, euen among those that had bin taught so faythfully. Sith wee see such an example, ought wee not too cast downe our eyes, and too consider that God warneth vs too flee vntoo him, and to pray him so too strengthen vs, as wee may holde out too the ende? VVhich thing we cannot doo, except wee bee vphilde by him. Ye see then that the faultes which Saint Paule bewrayeth heere in the people of Galatia, must serue for our learning. For it is all one as if God shoulde in theyr person shewe what our constancie woulde bee, if hee gaue vs it not.

Although then that wee haue bin faythfully instructed in the Gospell: yet must God bee fayne too woorke from day too day, or else wee shall bee so fickle minded, that wee shall bee caryed away by and by, and for euerie little occasion. Furthermore (as I haue fayde alreadie) Satan is a dreadfull enimie. And therefore it is not for vs too bee negligent, seeing hee lyeth alwayes in wayte for vs, seeking on all sides to inuade vs, and that if hee spie neuer so little a hole, by and by he taketh hys aduauntage too enter: It shall not seeme that there is any gappe open for him, and yet wee may bee taken tardie before wee bee aware. VVherefore let vs marke well the warning that God giueth vs in this text, and let vs make our aduauntage of it. And on the other side wee see howe the Di­uell hath at all tymes serued his owne turne with the name of God, and made thereof a false cloke too disguize the truth, and [Page 2] too turne it into a lie, or else too sowe some discorde, that by little and little the Gospell might quite fade away. The Apostles (as they that were chosen by our Lorde Iesus Christ too beare abrode his Gospell, and to preach it through the whole worlde) were well woorthie too haue bin reuerenced euerie where, and to haue bin of such renowme and authoritie, as the things that proceeded from them should haue bin [throughly] receyued. For their calling was lawfull: it was [well] knowne that they did not thrust in them­selues of their owne heades, but that the sonne of God had chosen and appoynted them by his owne mouth, yea and made them as it were new creatures: being sillie soules and ignorant folke, they were so chaunged, as it appeared well that their doctrine came al­togither of heauenly myracle. For they had not learned ought but in Gods schole: and he had in one instant of time so indued them with his grace and power, that they became as instruments of the holy Ghost. Yet notwithstanding, the Diuell missed not too abuse their name and tytle, too bring store of troubles and stumbling blockes into the Church▪ For such as went in their companie, made their brags when they came in far countrys, that they had bin fami­liarly conuersant with them: and yet for all that, some of them were ful of vainglorie & pride, & sought nothing but their own aduance­ment. Othersome were selfwilled, and could away with nothing but that which they had seene in the Citie of Ierusalem, and in the land of Iewrie: and they would haue had the whole world subiect to their Iure, and therwithal would haue turned al things vpside down as they say. Others were led yet with a more wicked minde, so as they sought nothing else but to ouerthrow all that S. Paul had buil­ded. And all these (as I sayd afore) boasted that they had not learned any thing of him, but that they had bin taught their doctrine by the Apostles themselues. Thus yee see howe Sathan hath alwayes defaced Gods glorie, euen vnder the shadow of the gracious giftes which hee had bestowed vpon his creatures. And in good sooth, we see how that vnder the names of the Apostles, and of the virgin Marie, the Idolatrie is the same at this day in the Popedom, which it was among the Painims vnder the names of their fals gods: for ther is nothing changed, but only the names of thē. As for the superstitiō, [Page] it is as filthie and detestable in the Popedome, as euer it was among the Heathen.

Heere therefore wee bee warned to bee wise, to the intent that if the Diuell abuse Gods name, wee may bee able to resist him, and to discerne what authoritie men ought to haue, and therewithall not to be ouerhastie of beleefe, nor ouer easie to be moued and shaken with euerie winde. For if wee haue not the constancie to walke in the doctrine that hath bin deliuered to vs, when wee bee once fully resolued that it is Gods pure truth: it will happen to vs as it did too the people of Galatia. Yee see then that the thing which wee haue too beare in minde, is in effect, that when God hath giuen vs the grace too vnderstande his woorde, wee must alwayes go forwarde in it, and not be shaken lyke Reedes, nor caryed too and fro, nor led vp and downe like little babes: but wee must haue the witte and dis­cretion, to sticke to the thing which wee knowe too bee offered vs of God. Marke that for one poynt. But by the way, forasmuch as wee cannot haue such power in our selues: let vs pray with all low­linesse and earnestnesse vnto God, too reforme vs by his holy spirit, and too giue vs such stedfastnesse as wee may neuer swarue aside, and that when we see all things turned vpside downe in this worlde, yet notwithstanding, this foundation may abide sure, namely that forso­much as God which cannot lie hath spoken to vs, and shewed vs his will: we may safely stande thervpon without turning any way from it. Howbeit forsomuch as the Diuell hath many cunning knacks too thrust vs out of the way, yea and that (as I haue earst sayd) he will not sticke to abuse Gods name to winde himselfe in, and to get some ac­cesse to vs: it behoueth vs to vnderstand that our reuerencing of men must be in such wise, as God may in the mean season continue vnim­peached, and that our Lord may haue the whole maystrie ouer vs to himselfe, as hee that is the teacher of the Church: and that our fayth depend not, neither vpon mens knowledge, nor vpon any reputation that we haue of their wisdome, power, or holinesse: but that our Lord Iesus may alwayes haue the preeminence for vs to rest and settle our selues vpon. For if our fayth be not grounded vpon Gods pure truth, which is vnvariable: certeinly it will be but a loasing. This is the thing that wee haue too gather of the example that is sette downe heere [Page 3] concerning the Galathians. But by the way a man might thinke it straunge, why Sainct Paule shoulde deale so roughly with them as wee shall see hereafter, considering that the case stoode not vppon the open denying of God and the renouncing of the Gospell, nor vpon the blaspheming of our Lord Iesus Christ, or the setting forth of any notorious idolatrie: but vpon the ceremonies of the Lawe. For they against whom sainct Paule striueth in this Epistle, main­teined none other thing, but that the ceremonies of Moyses lawe were to be kept, and that men were bounde to them vnder peyne of deadly sinne. Now, at the first blushe it myght be sayd that their cace was fauourable in that behalfe. For the cace stoode not wyth them as it doth with the Pope, who during his tyrannie hath for­ged many lawes, and commanded this and that, bringing poore sou­les into bondage: but their saying was, that inasmuche as the lawe was not of men, but of God: therfore it was to bee kept. Heereby it should seeme, that S. Paule had no cause to be so moued agaynst that opinion, although it were not altogether sound and good. A­geyne, there is yet an other reason: namely that wee muste not make so muche a doe about outward things, as whether one day is to bee obserued more than an other, or whether Swines flesh be not to be eaten as wel as mutton. For whether a man obserue any cere­monies, or whether he obserue none, as for example, If he forbeare the eating of Swines flesh, or do any other like thing: is his so doing an vtter forsaking of christianitie? No Yet notwithstanding, that is all the quarell that S. Paule hath: yea and thervpon he crieth out, that the Galathians are backsliders, that they haue forsakē our Lord Iesus Chryst, and that they are become renegates. Some man wold say, he vseth ouermuche vehemencie: but herein wee be still war­ned, that the diuell will now and then finde small trifles to draw vs from the Gospell ere we be aware, and therfore it behoueth vs to be so muche the better aduised: for of our selues we shal not be so, but must in verie deede bee fayne to be gouerned by God. Esay. 11. a. 2 And not without cause also is the spirit of wysedome fathered vpon him, to the intent wee should seeke it in him. Therfore let vs resort thy­ther: and if any man goe about to bring in a thing that seemeth not to bee of any great importance, let vs bethynke vs what a tayle it [Page] myght drawe after it. And for proofe heereof, when wee be once turned from the simplicitie of the Gospell, wee shall become like whooremongers: according as wee haue seene in the last Epistle, howe Saint Paule sayth expressely, 2. Ca. 11. a. 3 that the Diuell vseth Bawdes trickes and Ruffian trickes, when hee commeth too turne vs from the doctrine of the Gospell. Hee will alwayes make some goodly and fayre protestation, like as when a Ruffian intendeth to deceiue a yong wife or a mayde, hee will not vse any lewde termes or kna­uerie, for hee knoweth that shee woulde abhorre them: but hee will marke by little and little howe hee may infect hir with hys deadly poyson. Euen so playeth the Diuell in that behalfe. For if he should shewe his hornes (as they say) at the first dash, and shewe himselfe openly too bee Gods enimie: euerie man woulde shunne him, and we would abhorre him. But hee windeth himselfe slily in, and creepeth in at small cranies, so as wee shall woonder that he coulde preuayle with vs in sundrie things, and wee shall still beare our selues in hande, that wee ceasse not to holde with Iesus Christ and his Church. And yet for all that wee shall bee turned away, and in the ende wee shall perceyue our selues too bee quite cutte off. Therefore when we reade this example, that the Diuell had mar­red and corrupted the Churches whereof mention is made heere, [and that,] vnder the shadowe of the Ceremonies of Moyses lawe: let vs bethinke our selues the better, and stande stiffely without turning asyde by any meanes from the simplicitie of the Gospell. Furthermore seeing hee hath stryued and disputed about the Cere­monies of the lawe: let vs looke well aboute vs too profite our selues by all that is heere conteyned, and let vs stande continually vpon our garde, that wee may finde out the craftes and wyles of Satan. And whensoeuer hee shall go about too vndermine vs, let vs looke well too our businesse, and stande alwayes too that which wee haue learned, so as we may be out of all doubt, that wee shall not finde any thing in the doctrine of the Gospell, which is not the pure woorde of God. For (as I sayde) that is the thing wherevpon our fayth must bee grounded. And if any man will adde neuer so little too it, let vs not onely suspect it, but also abhorre it: for when there is such a mingle mangle made with Gods pure truth, [Page 4] it can be nothing else but corruption. Now let vs come to the or­der which Saint Paule keepeth in handling the doctrine which wee shall see poynt by poynt. That hee may bee the better heard and also receyued, he confirmeth his owne authoritie, which some men had gone about too impeache. For beholde, the pollicie of those dogges that incountered agaynst him, was too alledge that the A­postles taught otherwise than hee did. Nowe forasmuch as Saint Paule had not bin conuersant wyth our Lorde Iesus Christ while hee lyued in this worlde: it was supposed at the fyrst, that the A­postles were a degree aboue him, and ought to be preferred before him. And on the other syde they inquired who had put him in that place, as though hee had thrust himselfe in, and had done it ra­ther of rashnesse than otherwise. Saint Paule therefore was fayne too set himselfe agaynst all this geere, and too shewe that hee was truely sente of God. Furthermore (as I sayde earst) the Diuell stirred vp others, who comming from Ierusalem, sayd that that was the mother Church, and the holinesse of all Christendome: and they pretended too bee zeelous setters foorth of the purenesse of the Gospell. By reason whereof, it behoued Saint Paule too go for­warde in shewing that hee had not aduaunced himselfe, nor taken any thing vpon him of his owne heade, but had obeyed the calling of God, and of our Lorde Iesus Christ, who had made him his A­postle. Yea and hee compareth himselfe with Iohn and Iames and Peter, Gal. 2. d. 9. who were (as men termed them) the pillers of the Church, and so taken to be among all men, shewing that hee was no whitte inferiour to them. And why [doth hee so] To the ende his doc­trine might be receyued: for that is the marke that he amed at. Af­terwarde when he hath prepared the Galathians too receyue obe­diently the warnings that he giueth them: thē he debateth the mat­ter which was at that time in controuersie, and sheweth that the Gospell is beaten downe, if we haue not the freedom which is pur­chased for vs by the bloud of our Lorde Iesus Christ: which is, that the ceremonies of the law should not holde vs any more in subiec­tion or awe. For (as we shall see hereafter) if such subiection should be admitted, all the frute of our redemption and of the saluation which is purchased for vs by the sonne of God, should go to wreck.

[Page] But nowe let vs come to the order that S. Paule keepeth for the mayntenance of his authoritie. He sayth, that he is an Apostle, not on mennes behalfe, nor by man, but by Iesus Christe, and by God the father, which hath raysed him from the dead. Fyrste of all, we haue to marke here, that Saincte Paule, to the intente too bee receyued, groun­deth himselfe vppon the ordinaunce and appoyntment of God. For surely no man ought to take vppon hym anye honoure in the Churche, Heb. 5. a. 4. saue he that is called, as I haue declared alreadie. Besides that, our fayth should be verie feeble, if it should bee settled vpon men, howe great excellencie or worthinesse soeuer were in them: yea thoughe they were perfecter than Angells, yet were that no­thing: our fayth is so precious a iewell, as it muste rest altoogether vpon God and his truthe. Seing it is so, if a man intend to be heard, it must not be alledged, that he is wittie and skilfull, or that he hath seene and hearde muche, and is a man of great experience: al those things are but smoake, when it commeth too the leadyng of vs too the kingdome of Heauen. For there the matter standeth not vpon profounde witte, and high and exquisite knowledge: all those things are but the sleyghts of Satan: Ageyne, wee knowe howe it is fayde generally of all mannes wysedome, 1. Co. 1. c. 20 that it is but stark fol­lie, yea and that God laugheth it to scorne, and abhorreth it, bicause it turneth vs away from the obeying of him. Therefore whenso­euer the cace concerneth the teachyng of vs, all thyngs that bee­long too man, or too anye creature, muste be layde a water, that there maye bee a well ordered gouernemente in the Church, and suche a one as God alloweth. For if men aduaunce themselues in that cace, God is thereby plucked backe, and in the ende there wyll bee nothyng but vtter confusion.

So muche the more then behooueth it vs too marke well what S. Paule sheweth vs heere, in that hee doth not alleadge or bryng any thyng of his owne for the stablishyng of his authoritie, but holdeth hymselfe wholly too Gods callyng. Marke that for one poynt. And herewithall wee haue too note, that Sainct Paule boa­sted not hym selfe at all aduentures, as manye harebraynes doo. For they coulde fynd in theyr hearts to preache with ful mouth, that God hath sente them, when as notwithstandyng they bee but [Page 5] fantasticall fellowes, and Satans very Champion, seruing to ouer­throwe all. But by the way, S. Paule in protesting his calling, mente also to shewe by whome [he was called,] as wee haue seene here before. And it was sufficiently knowen, that he had bene conuerted by miracle to the Gospel, that he had bin taught vpon the suddaine, that God had by his meanes wrought after a straunge and vnaccu­stomed fashiō, and not only that it had bin openly reueled vnto two or three men in the Citie of Antioche that S. Paule was appoynted too be the Apostle of the Gentiles, but also that he had good war­rant of it in all places where he came, bycause God vttered his power most manifestly in him. So then when as S. Paule told them that he was an Apostle, he presupposed that it was already suffici­ently iustified, that God was the author of that office of his, and that the thing which he pretended, was not a false surmize, after the ma­ner of men, whome we see too much subiect too vaunting of them­selues. Therfore we must put a difference betweene S. Paule, and all such as falsly boaste and brag themselues too bee sent of God, as the Pope dothe, who too beguile the wretched world, and to main­tayne himselfe in his hellish tyrannie, which he hath vsurped, sayeth and ouersayeth that he is the vicar of Iesus Christe, and the succes­sour of his Apostles. And all the cankerwormes of his Clergie who name themselues Prelates, togither with all the horned beastes and all the rable of Maskers in the Popedome, will needes chalenge that honorable title: and (if a man list too beleeue them vpon their single worde) they bee all of them descended of the Apostles. But yet for all that, it behoueth vs to consider what likenesse and agre­ablenesse they haue too the Apostles: and also it standeth them on hand too shewe by certaine and infallible record, that their calling is approued of God. In these dayes the Pope and all his, are too opē ­ly proued too haue falsified and corrupted the doctrine of the Go­spell, and that the thing which they terme the seruis of God, is no­thing but starke abhomination: and moreouer, that there is nothing among them, but outrageous lies and falsehodes, yea and inchaunt­ments of Satan. All this is knowen well inough. But beholde, their shield wherwith they cast the mist that couereth al their filthinesse, is that there hath bin a continuall succession, euer since the tyme [Page] of the Apostles, and that they represent thē and are the Church, and therfore that whatsoeuer they put foorth must bee taken for good. VVell, gooto, if they which do nowadayes take that title vpon them will be herd: they must looke whither they haue any resemblance of the Apostles, and whither they execute the duetie of good and faithful shepeherds. But seing they be cleane contrary to the order which our Lord Iesus Christ hath set in his Church, what shall men say to them? Yea (say they) but we haue a continuall succession from the Apostles. That would be shewed firste of all. They will alledge some recordes, howbeit very triflyng ones. Yet notwithstanding, it may be sayd on the cōtrary part, that there were as good successors in the Church of Galatia, as euer there was in Rome: and not only in some one Churche, but in many, as well of Ephesus, of Colossus, and of Philippos, as of other places. And where is all this succession now? If any man thinke himself to haue any priuiledge, and name himself S. Paules successour: it were meete he should go preach the Gospell, and therwithall shew good euidence why he should be re­reyued. Therfore let vs marke well at a worde, that when there are men to preach the Gospel, and when there are Shepeherds and O­uerseers, it is not ment that they should diminish the authoritie of God, or preiudice aught that belongeth to him, that is to wit, that he alonly should not be honored, & that our fayth should not rest vpō his word: but that by the meanes of men, we should alwayes be hild vnder his obeysance. Marke that for a speciall poynt. And aboue all things our Lord reserueth that right to himselfe: namely that men should not thrust themselues in through their own presumption, but that they should be raised vp & sent by him. Now therfore (as I haue erst sayd) there ought to be cause why, too the end we may discerne and not beleeue at all aduenture, nor at randon. For Satans cham­pions can boast and crake ynough and too much, and stand in their owne conceyt to the vttermost, to the intent to wind themselues in by their presumptuousnesse. But it behooueth vs to trie what is in them, that we may be sure of Gods calling. And how doth S. Paule speake of it heere? Not on the behalfe of men (sayth he) nor by men. VVhen S. Paule sayeth that he is an Apostle, not on the behalfe of men: it is a generall poynt which ought too extend to all the mi­nisters [Page 6] of Gods woord, and too all Shepeherds of the Churche. For (as I haue sayd heretofore) wheras it pleased God that there should bee Prophetes in old tyme, and that afterward there shoulde bee shepeherdes too teach his people: he bereft not himself of his so­ueraintie: but rather it was too shewe, that men must not gouerne heere after their owne lust, and in the meane whyle bee but as Cy­phers in Algorisme themselues, sauing onely for maynteyning still the title, but that vvee should all of vs giue eare vnto him, so as the men whom he setteth in office, should bee as instrumentes or ves­sels of his holy spirite. Now then wee see whereat S. Paule amed, when he sayd that he was not sent on the behalfe of men: for ther­by he sheweth that he was authorized of God, and that he was his seruant. The second poynt where he sayeth that he was not sent by men, belongeth peculiarly too the Apostles. For although that wee bee called of God, and that he allow of vs: yet are wee ne­uerthelesse called of men: and if that maner of calling were not agreeable too Gods will, S. Paule would not haue vsed it. Wee knowe how Sainct Paule proceeded in that cace, namely how that in euery place where he came, he ordeyned Ministers and Shepe­herdes by election: and no doubte but that doyng of his was law­full. Then let vs marke well, that Sainct Paule dothe not vndis­cretely heere condemne such as were called by mens meanes: but onely treateth of the thing that was peculiar too the charge of an Apostle. For that was the difference betweene the Apostles, and such as had charge of particular Churches: according whervn­to the same state remayneth at this day, and shall remayne to the worldes end. For the Apostles were not chozen by election of men, nor by the common policie of the Church: but by the very mouth of the Sonne of God. Act. 1. d. 24 In somuch that when it behoued the Apo­stles too put another successor in the roome of Iudas, too make vp the full number of twelue againe: although they themselues were there present, and a greate multitude of Disciples with them: yet durst they not make any election. VVhen there was any choozing of a Shepeherde for the Churche of Ierusalem, or of Antioche, or of any other people, this fashyon was vsed: that is too say, firste they prayed snto God, and therevppon choze suche a man [Page] as was found meete and conuenient for that office. But as for the other, they referred it wholly too the will of God, and caste lottes for it, as for a thing that passed their witte. The cause (as I sayd) was, for that it behoued the Apostles too bee chozen by speciall priui­ledge from aboue, bycause they were the persones by whome the Gospell was too bee published ouer the whole world. Nowe as for S. Paule, he was chozen afterwarde. But howsoeuer it was, he had equall priuiledge with the residue, bycause there came a reuelation from heauen, too shewe that he was admitted too the executing of that office: 2. Cor. 12. a. 2. he was rapted vp intoo the third heauen, and wee haue seene that he was well lyked of in all things. Finally, that it might appeare too bee Gods will too giue him a larger commission, and too haue marked him out for the Apostle of the Gentyles: he had the holy Ghoste immediatly, whiche spake and vttered the woorde from aboue. Yee see then that S. Paule was not chozen by meanes of men. And yet notwithstanding, this maner of choozing (as I sayd afore) is no faulte in those that are Shepeherdes and Ministers of the Churche. But it was requisite that S. Paule should bee priuiled­ged, too the intent he might bee comparable with Peter and Iohn, and with all those that had bin conuersant and kept companie with the sonne of God, while he dwelled in this worlde, and was in this mortall lyfe. Now wee see in effect whereat S. Paule amed. And hereby wee bee taught, that the reuerence whiche wee owe too such as carie abrode Gods woorde and beare the name of Shepe­herdes, serueth not too barre God from beyng herd continually, nor to barre our Lord Iesus Christe from being the onely Schoole­mayster of the Churche. It behoueth vs too beare this schoole point well in minde, or else our fayth will alwayes bee subiect too many varieties, and he that is cunningest among men, shall euer go away with the gole: and so shall wee haue nothing certaine, but we shall be still chaungyng from day too day, yea euen euery minute of an howre. VVherfore let vs marke well, that if men alledge the names of the Churche, of Prelates, or of Bishoppes: wee muste alwayes come backe too this poynt, that they cannot climbe any higher than too be the seruants of Iesus Christe, and to bee allowed of him. And how shall we know that they be allowed of him? First if they haue [Page 7] bin chozen by lawfull order, with calling vppon the name of God. And secondly if suche be chozen as are meete, that haue in them wherewith to execute their office. Lo heere the markes whereby we may know and be well assured, that they be suche Shepeherdes as God alloweth and accepteth. And herewithall it is not ynough for a man too be called too that vocation: but he must also execute the charge that is committed too him, according as S. Paule sayeth not singly that he was ordeyned an Apostle: but in taking that name too him, he sheweth that he is sent to beare abroade the mes­sage of saluation, and too preache the Gospell too the world. Ther­fore they that wilbe taken for Bishops and Prelates, must teach: and if they be Idolles and dumbe dogges, it is certaine that as they doo shamefully mocke Gods name and abuse his maiestie, so also men may reiect them and despize them, yea and that they ought too be hild as accursed, bicause they pretend Gods name falsly. Thus yee see what we haue to marke vpon this streyne. Now S. Paule sayeth purposely, that [...]e was sent of Iesus Christe, and of God his father who rayzed him from the dead. VVhereas he sayeth that he was sente of Iesus Christe, it is too bring vs backe too the thing whiche I haue touched already: that is to wit, that if we couet too obey God and to be subiect to him, wee muste imbrace our Lord Iesus Christ, and giue eare vnto him as too the only schoolemayster: and both great and small must submit themselues to him and too his doctrine: for he that honoreth not the Sonne, honoreth no [...] the father, as it is sayd in the fifth of Iohn. Iohn. 5. d. 23. And this is well woorthie too be marked: for euery man will needes be thought to honour God, and to desire nothing so muche as too hold himselfe vnder his yoke. But in the meanewhyle, we see that the worlde fighteth against the Gospell, and noman can willingly finde in his hart to yeeld too it. VVhen it commeth to the poynt that Iesus Christ calleth vs to him, euery of vs playes the rebell: we be so wilde that he cannot tame vs: wher­by our faythlesnesse is to playnly proued, and we shewe ourselues to despize God, how goodly protestatiōs soeuer we haue made be­fore. For he sendeth vs back to his Sonne, Psal. 2. b. 12. & willeth vs to stoupe to him to doo him homage. Yet notwithstanding, as wee see and as ex­perience sheweth too much, euery man would shrinke away from [Page] subiection too our Lord Iesus Christe. S. Paule therefore sheweth what a maiestie there is in Iesus Christe: that is too wit, that wee ought too tremble at his woorde, and to hold our peace when soe­uer he speaketh, and too receyue without any gainsaying, whatsoe­uer he teacheth, or procedeth from him. And without that, it is cer­taine that God reiecteth all the protestations that wee can make of our desirousnesse too serue and honour him. Thus are wee exhor­ted in this streyne, to giue our selues wholly ouer vnto our Lorde Iesus Christ, seyng he is our [only] Shepeherd, thereby to shew that wee be his true sheepe, and that wee herken too his voyce, and dis­cerne it from the voyce of straungers. Now seyng that God shew­eth himself in suche wise vnto vs, as wee know that our Lorde Ie­sus Christ calleth vs too him: let euery of vs follow him, and shew that wee be of his flocke in deede. Thus yee see what we haue too beare in minde. Howbeit for asmuch as there is such vnthankful­nesse in a great number, that they cannot finde in their hartes too submit themselues euen too the Sonne of God: Sainct Paule doth heere set downe the name of God the father as an Ouerplus. True it is that the whole fulnesse of the Godhead dwelleth in Iesus Christe, Coloss. 1. c. 29. & 2. b. 9. and cursed bee he that seeketh any other God. But yet for all that, for asmuch as our Lorde Iesus Christe appeared vntoo vs in the shape of man, and was conuersant in this world, and there despized yea and abaced euen too a most shamefull death, wherein he receyued all the curses that were due vnto vs: therefore it is sayd that if wee giue not eare too the Sonne of God, the father is preiudiced therby, accordyng also as our Lord Iesus himself decla­reth in that he sayeth, Luke. 10. c. 16. He that despizeth you despizeth mee, and he that reiecteth mee reiecteth the liuing God that sent mee. Marke then whervnto the order tendeth which S. Paule keepeth: namely that if we do not willingly honour our Lord Iesus Christ, by accep­ting his doctrine for certain and infallible: God is set at naught, and we cannot say that our intent is too woorship him, for he will reiect all our doyngs. And why? For (as I sayd afore) it is ynough too proue vs rebelles, if wee separate the Sonne from his Father. And S. Paule addeth expresly, that Iesus Christe was rayzed from the dead, too the end that his Apostleship should not be the lesse estee­med, [Page 8] and also that men should match him with the number & com­panie of the other Apostles, according also as he was added too them after that Iesus Christe ceassed too bee any more vpon earth. For (as I haue touched already) the thing wherwith the false Apo­stles which came too ouerthrowe all vpbrayded him, was this: How now [sayd they]? He hath not bin the Disciple of the Sonne of God as Peter and Iohn were: he is a thing borne out of seazon. And how cā he shew that he hath receyued his doctrine of Iesus Christ? S. Paule declareth that if they will needes inquyre of the authori­tie of our Lord Iesus Christe, his ryzing againe ought not too haue diminished it. Surely though our Lord Iesus Christ were brought lowe whyle he had the veyle of mans nature vppon him, whereby his glory was after a sorte hidden: yet was he not abaced in him­selfe. Luk. 2. b. 13. For wee knowe that the Angelles acknowledged him for their souerayne king, and although he were [borne] in a stable and layd vpon the ground as a creature destitute of all help: yet we see that the Starres of the skie bare record of him. Mat. 2. b. 2. To bee short, the maiestie of our Lord Iesus Christe was alwayes sufficiently auou­ched, as long as he was in this world. But yet for all that, there was a muche excellenter glory in his resurrection, accordyng as it is sayd in the first too the Romanes, Rom. 1. a. 4 that then he was shewed too bee the Sonne of God. And wee also haue seene in the second Epistle to the Corinthians, 2. Cor. 4. d. 14. that as he suffered vnder weakenesse of the fleshe, so he was rayzed againe through the wonderfull power of Gods spirite. So then, S. Paule sheweth, that although our Lorde Iesus Christ bee not conuersant with vs nowadayes, yet muste not his Maiestie therefore bee diminished nor defaced, that we should not yeelde him his due and deserued obedience, and receyue his woorde reuerently without all gaynesaying. This warning is ve­rie behooffull for vs. For what a number of lightheaded per­sones doo wee see, which woulde haue Iesus Christe too be heere in visible shape? Their saying is, that they would fayne see Iesus Christ conuersant heere beneathe, and that [then] they would at the first push accept what soeuer he spake to thē, so as there should neede but one woord of his mouth to rauish them, and there should neede none other teaching, nor any other man to be much with vs. [Page] Yea, but the Sonne of God which came downe, hath performed his charge whiche was committed to him of God his father: that is to say, he hath preached the Gospell, and sufficiently confirmed it by his death and passion. Afterward beyng rizen againe, he sent foorth his Apostles. And nowe that he hath all soueraine dominion, so as the Angelles bow their knees before him, and that he hath suche a maiestie as surmounteth all glory both in heauen and earth: ought not all that which he hath done, to suffize vs throughly? VVhen it pleaseth him too send vs mortall men, and too send forth the mes­sage and inestimable treasure of his Gospell in brittle vesselles, and yet notwithstanding will haue vs to receyue them: is it not a moc­kerie to say, that if Iesus Christ were with vs and in our companie, we would obey him? For if heauen and earth muste bee fayne too quake vnder him, and his Maiestie bee knowen euen to the Diuels of hell: and yet for all that, wee continue blockish, and pretend that he is to farre of from vs: yet notwithstanding our Lord Iesus shew­eth sufficiently that he hath not forsaken vs, seing we haue the Go­spell preached vnto vs: And that although he dwell not with vs here by lowe in visible shape, yet notwithstanding we shalbee conti­nually ioyned with him, and that forasmuche as he is our head, hee will gouerne his bodie, and there shalbe one vnseparable bond be­twixt him and vs. Now seing it is so, we ought of right to yeeld him obedience, and his resurrection ought to touch vs to the quicke, & to worke suche a reuerent awefulnesse in vs, that whensoeuer the name of our Lord Iesus Christe is spoken of, Esa. 65. c. 16 we may be sure that it is the name whereof the Prophet speaketh, wherby all men ought to sweare, and whereat they ought to bow their knees. Thus ye see in effect that the thing which we haue to beare in minde, is, that we should not measure the Gospell after the respect and reputation of those that speake vnto vs, for why, they be frayle men. Nother is that the thing whereon we ought to stay: for that were as muche too say, as we should settle our saluation vpon the credite of men, which might cause vs too rest vppon the world: but wee must vn­derstand, that it is Iesus Christ which speaketh. And howe? In the Maiestie that is giuen him by God his father: for the power of the holy Ghost was then shewed too the full, when he was raysed from [Page 9] the dead. Then seyng our Lord Iesus Christ hath obteyned such au­thoritie when he was lifted vp into heauen, as too haue superioritie ouer all creatures: let vs learne too submit our selues too him, and let the same serue to hold vs in awe, that his woord may be recey­ued of vs, and we assure ourselues that he gouerneth vs, and that it becommeth vs too suffer our selues too be taught in his name, and [too vnderstand] that although the woorde which is preached vnto vs proceede out of the mouth of men, yet notwithstanding it is by the authoritie of God, & our saluation must be grounded thervpon, as well as though heauen opened an hundred thousand tymes too shew vs the glory of God. Lo (say I) how it behoueth vs to be taught in this world, vntill God haue gathered vs into his euerlasting heri­tage. And that is the thing which we haue to beare in minde, con­cernyng that the glorie of our Lorde Iesus Christe is expresly set downe in this place.

Now let vs fal downe before the Maiestie of our good God with acknowledgment of our faultes, praying him to voutchsafe to make vs too feele them, that he may draw vs too repentance the better, and that we may alwayes hope that if we be once renewed by him, we shall throughly perceyue that it is he which ruleth vs by his ho­ly spirit, so as hauing that record imprinted in our hartes, wee may boast without hipocrisie that we be not tied to this world although we bee in it, and that wee dwell in it but as pilgrims and straungers, bycause we haue a better dwelling place in heauen, where our heri­tage is throughly assured vnto vs by fayth, although wee possesse it not presently. That it may please him to graunt this grace, not only to vs but also to all people and nacions of the earth, &c.

[Page] THere is no man but he desireth his owne wel­fare, and wee bee inclyned thereto by nature. Neuerthelesse wee be very farre ouerseene in that behalf, & know not which is the fountaine from whence all welfare springeth, and muche lesse what is the true cause of our happinesse, namely that God loueth vs, & that we be sure that he holdeth vs for his children. For without that, al the prosperi­tie of the worlde is nothing, nay rather it shall alwayes turne to our harme, bicause that vntill such time as God receyue vs into his fa­uour, we be all of vs accursed, and the goods that we receyue at his hand shall cost vs right deerely: for they belong not too vs, till wee bee of the felowship of his children. Therfore wee must aboue all things seeke to be in the fauour of our God, and too bee well assu­red in our selues, that he admitteth vs too be of his household and Churche. And that is the cause why that after the Prophete hath rebuked mens worldly desires, in that one would haue abundance of wyne, another abundance of corne, and euery man, hath an eye to his owne ease: Psal. 4. b. 8. it is sayd in the Psalme, that nothing is better nor more too bee desired, than that God shoulde shewe vs the light of his countenance: that is too say, than that wee might take holde of his fauour, not doubting but he will acknowledge vs for his chil­dren, as I tolde you afore. And that also is the cause, why in the hundred and sixth Psalme the Prophete craueth aboue all thinges, Psal. 106. a. 4. that God should bee mindefull of him with the fauour that he bea­reth towardes his people. Hee knew well ynough that he wanted many things: and yet he ouerpassed all the rest, bycause his heart caried and haled him the other way, namely [too desire] too bee comprehended in the number of Gods chozen, and therefore hee sayeth purposely according to the Loue whiche thou bearest towards thy people. True it is that God giueth oftentimes some signe of his loue too all men in generall: but yet is all Adams ofspring cutte off from him, till wee bee greffed in agayne by Iesus Christ. Ther­fore there is one kinde of loue whiche God beareth towardes all men, for that he hath created them after his owne image, in which respect he maketh the Sunne too shyne vppon all men, nurrishing [Page 10] them and hauing a care of their life. But all this is nothing, in re­spect of the speciall goodnesse whiche he keepeth in store for his chozen, and for those that are of his flocke: howbeit not for any woorthinesse which hee findeth in them, but for bycause it pleaseth him too accept them for his owne. And so yee see why S. Paule in all his Epistles bringeth vs backe too the grace of God, and too the loue which he beareth towardes the faythfull, saying, Grace and peace bee vntoo you. Vnder the woorde Peace (as I haue sayd here­tofore) he comprehendeth all prosperitie, as if he should beseech God too prouide vs of all things which he knoweth too bee expe­dient for vs, too poure out his Riches vppon vs, and too shewe himselfe so bountifull towardes vs, as we may haue cause too mag­nifie his goodnesse. Yet notwithstanding, for asmuche as all the goods of the worlde cannot but turne too our harme, vntill wee be in Gods fauour: therefore Sainct Paule keepeth this order, of setting downe continually Gods grace or free fauour before the benefites which he bestoweth vppon vs. Although then that wee must desire God to make vs feele his goodnesse in all things which he knoweth to be meete for vs: yet must wee not forget the prin­cipall poynt, that is too wit, that he should take vs into his Church, and assure vs in our hartes that he beareth vs good will. VVhen we once see that light, Psal. 4. b. 7 let it suffyze vs (as it is sayd in the Psalme) and let the same content vs. But yet for all that although God giue vs leaue too wishe whatsoeuer is good for vs: yet muste wee bry­dle our selues in suche wise, that if he liste too smyte vs with many miseries, we neuerthelesse muste make such account of his fauour, as too content our selues with that alone, though all the rest be ta­ken quite and cleane from vs. I haue told you already, that although wee liued at our ease in all pleasures and delights, yet should we bee vnhappie, vntill such time as we be fully assured in our consciences, that God loueth vs, and that we be in his fauour. Yee see then that wee ought not too haue a minde too any worldly goodes, except Gods loue go before them. But on the contrarie part, if God loue vs, and yet in the meane whyle list too trie our patience by suffe­ring vs too linger in this worlde, and by putting vs vnder many af­flictions: wee muste still make suche account of his fauour, as [Page] to beare all things patiently, not withstanding that they seeme to be vtterly against vs. And it standeth vs so much the more on hand too beare this lesson in mind, bycause wee see men wander away after their own lustes. For most men are become so brutish, that they de­sire nothing but to haue the things that nature teacheth them too like of: They haue no regard at all of God. One desires to eate, & another to drinke, and the third to haue apparell: and these are de­sires that houer in the ayre. But the poynt whereat we ought to be­gin, is too know that God is the founder of all our welfare, and that all the commodities which we haue in this world, and all the aydes which wee haue too help vs with, are benefits proceeding from his hand. Then if wee cannot apply our desires vnto God, it is too vn­toward, yea and too beastly a thing: and yet for all that, the moste part of the world is at that poynt. There are othersome which seeme too take a better way and rule: but yet doo they also peruert all. They desire God too send them the things which he knoweth too bee good & profitable for them: but in the meane whyle they looke not to the fountayne wherout of they should draw their first water, that is to wit, too bee reconciled to God. For all is one with them so God spare them, and execute not his rigour towardes them. As for his loue or hatred, they passe not greatly for it, so he handle them after the desire and appetite of their fleshe. Now although such ma­ner of men do seeke vnto God, yet doo they set the Cart before the horse. For they ought to set Gods loue in the first & chiefest place, and then to come downe to the great number of benefites which he bestoweth vpon vs, & wherby he witnesseth his goodnesse towards vs. Albeit then that many men holde not themselues within the sayd measure, but make more vnruly requestes vnto God than one man would doo to another: so as one man craueth Riches another Honour, and none is contented with that whiche God sendeth: yet notwithstanding, though men were well aduized in their wishes, & precize in desiring nothing but that which they haue neede of, yet if they forget Gods fauour, therein they shew themselues not to haue profited at all. VVherfore let vs marke how it is not without cause, that S. Paule hath heere set downe twoo things ioyntly togither: that is too witte, that God muste firste receyue vs into his fauour, [Page 11] so as we also may feele him to be truely our father, and to accept vs as his children: and he thervppon afterward make vs too prosper. Now, such maner of prosperitie may (as I haue sayd already) be well wished for: but yet in the meane while the only goodnesse of God must be our solace: and when we be put too the suffering of many miseries in this world, so as things fall not out as wee woulde haue them, yet must we be contented with this, that God accepteth vs. And therewithall he setteth downe the name of our Lorde Iesus Christ, bicause it is not possible that God should fauour vs, but for his owne sonnes sake in whom is his whole delight, according as it is sayd, Ephes. 1. b. 6. as well in the. xvi chapter of S. Mathew, as in the firste too the Ephesians. Then if we had nothing else to set before our eyes but the maiestie of God, it would make vs afrayd, and we could not haue any accesse vnto him, bicause we be frayle creatures, yea and altogither sinfull, creeping here vppon the earth, and deseruing too be swallowed into the bottom of Hell. Therfore it is very requisite that Christ should shew himself vnto vs, and that wee should looke vpon him, to taste what Gods loue is, and to inioy all the benefites which he bestoweth vpon vs: for they belong not to any other than to his owne onely Sonne, who is the heyre of all things, as the Apo­stle speaketh of him in the first chapter to the Hebrewes. Hebr. 1. a. 2 Seing then that all the good turnes whiche God doeth vs, belong peculiarly too our Lord Iesus Christe: it behoueth vs too communicate with him, and to be made parttakers of them by his meanes. Therfore it is not without chuse that S. Paule sayeth heere, from God the father and from our Lord Iesus Christ. Yea and too the intent too giue vs the greater assurance that God will take vs into his fauour (if we seeke him truely and vnfaynedly,) howbeit by the meanes of his only Sonne: he sayeth that Iesus Christ gaue himselfe for our sinnes. Now it is certaine that nothing putteth vs out of Gods fauour, but our owne sinfulnesse. For we see that his mercy extendeth it self e­uen to the Sparowes that flie in the ayre, and vnto the brute beasts. For when as God bringeth forth grasse in the mountaynes, and ma­keth other fodder too grow for cattell: Psa. 104. b. 14. & 147. b. 8. it is a token that he hath a care of them. And truly they be markes of his goodnesse, as it is said in the Psalmes. How then should he not loue those whom he hath [Page] created after his owne image, and which approche much neerer too him, & to his nature, that is to say, men? God therfore in respect of his creating of vs, receiueth & auoweth vs for his owne. But for so­much as we be corrupted and our nature is become sinful, it causeth God too hate vs and too take vs for his enemies, so as there is as it were a deadly foade betweene him and vs, till he haue taken vs a­gain into his fauour for our Lord Iesus Christes sake. VVherfore to the end we may nor haue any cause to doubt of Gods loue, S. Paule doth here set downe before vs the Sacrifize whereby the remembe­rance of our transgressions is blotted out, so that God hauing now forgotten all our wretchednesse, beholdeth vs as his owne, and as those on whom he hath set his marke, & (to be short) as those whom he hath created too be his children and heyres. And hereby wee be warned, that there is none other meanes to pacifie our consciences, and to make vs able to call vpon God in full libertie, but by apply­ing too our selues the sacrifize offered by our Lorde Iesus Christ, wherein he hath made full satisfaction [for vs], so that henceforth God receyueth vs as his owne children. And here first of all we see the force of the death and passion of our Lord Iesus Christ, how that therin we find attonement betwene God and vs, so that whereas we were erst at oddes with him, and he must needes haue (as ye would say) abhorred vs: now he voutchsafeth too take vs into his fauour▪ And why? Bicause our Lord Iesus Christ hath made amendes for all our faultes & misdeedes, by the obedience which he yeelded in his death & passion, in somuch that the sacrifize which he offered was a [full] satisfaction for [all] our sinnes, & his bloudshed became like­wise our clenzing, and hath washed vs cleane from all the spottes of our sinnes. Thus ye see how we may be sure that God receiueth vs. And how may we haue the boldnesse to call vpon him and to resort vnto him? Euen by fastening our eyes vpon the Sacrifize which our Lord Iesus Christ hath offered. For if we haue not that, it is certayne that we shal alwayes be afrayd, when we think vpon the maiestie of God. For seyng we be wretched offenders, how should we not be a­frayd of our iudge, who is armed to execute the vengeance that we deserue? Neuerthelesse for asmuch as our Lorde Iesus Christ hath buried our faults, we may come vnto God boldly and without any [Page 12] stop. Howbeit it behoueth vs to marke therewithal, that the sacrifize wherby our Lord Iesus Christ hath reconciled vs to God his father, is so sufficient, that it behoueth vs to lay▪ vp all our trust therein, & not to seeke any other meanes: according also as S. Paules intent heere, is to bring backe the Galathians to the pure truthe from the which they had bin led away & seduced not that they had vtterly renounced Iesus Christ, but that they had intermingled the ceremo­nies of the Lawe, thereby to obtayne forgiuenesse of sinnes, as who should say there needed other helpes therevnto: according as in pa­pistrie it wil well ynough be graunted, that Iesus Christ is the redee­mer of the world, but yet therwithal euery man seeketh to cōpound with God, & to make amends by himself. Now the Galathians had already bin imbured with the like errour. For this cause Sainct Paule sheweth the, that sinnes are none otherwize wiped out, than by the sacrifize of our Lord Iesus Christ, to thintent that our fayth may rest wholly there. Therfore if we wilbe, parttakers of so great a benefite, we must giue ouer al our vaine hopes, & all the illusiōs that the Di­uell putteth in our minde, when he turneth vs aside frō our Lord Ie­sus Christ & frō his only grace, by making vs to beleeue that we can come vnto God, if we bring some amends with vs. To be short, vn­till such time as we be sure that there is none other washing where­with to skoure out the spottes of our iniquities, but the bloud which our Lord Iesus Christ hath shed, & wherwith we be rinced through the holy ghost: it is certain that we cā neuer come freely vnto God, nor rest vpon his fauour & loue, but shall euer be wandering in our own imaginacions: & that shal be a due payment for our misbelefe, in that we haue not yeelded our Lord Iesus Christ the honor that he deserued. Thus ye see in effect what we haue to beare in mind here, where S. Paule setteth the death & passion of our Lord Iesus Christ before vs, telling vs that that is the thing wherein we shall finde the amends of all our faultes, do as they shal not be called any more too account before God. And he sayeth purposely that Iesus Christ gaue himselfe too the end wee should the more boldly take holde of his Loue. For wee see heere, that when our Lord Iesus Christ did put foorth himself too make attonement betweene God and vs, he spa­red not his owne body & soule, in somuch that he indured extreme [Page] anguish in his foule, as he that was our borrow in the same, and bare the wrath of God in our behalfe. And in his body also he indured all reproch and shame, and therewithall also the horriblest tormentes that could be deuized and al this (as I sayd afore) sheweth right wel, that the loue which he bare vs was inestimable, sith he forgate him­self after that sort for our sakes. But yet notwithstanding, herewith­all S. Paule bringeth vs alwayes backe too the will of God, too shew that when our Lord Iesus Christ did in that wyze performe all that belonged too our saluation, it was no let but that God in the meane whyle vttered his mercy in the same, according as it is sayd in ano­ther text, Iohn. 3. b. 16 that God so loued the world, that he spared not his onely sonne, but deliuered him to death for vs. To the intent therfore that we should not think that the comming of our Lord Iesus Christ too pacifie God his father, was after such a sort that he persuaded him to alter his purpose, (as men are inclined to such grosse & earthly ima­ginacions:) S. Paule (to shew vs that God was not reconcyled vnto vs after the maner of men) telleth vs expresly that the cause why Iesus Christ was deliuered for our sinnes, was for that God had so ordeyned it. For if a man be angry with his childe, some other man may steppe in, too appease his wrath, and such a one shall supply the roome of a third partie. But the cace stoode not so with our Lord Ie­sus Christ when he offered himself in Sacrifize too do away all our sinnes, & to make vs way vnto God from whom we were shet out before. He came not as one that stepped in of his owne head, and as though God had not meddled with the matter. How then? God (as hath bin touched not long since (did both hate vs and loue vs before the reconciliation [was made.] And why loued he vs? Bicause we be his creatures. And again, although he saw we were so wretched, and vtterly forlorne & damned folke by reason of sin: yet notwithstan­ding he had pitie vpon vs, & would not haue mankind to perish vt­terly. Thus yee see how God loued vs, notwithstanding that in the persone of Adam we were fallen away frō him & vtterly corrupted. Therwithall he did also hate vs, euen bicause he is the welspring of all rightuousnesse. Therfore he abhorred the naughtinesse that was in vs by reason wherof there needed an attonemēt to be made in the bloud of our Lord Iesus Christ, & by the sacrifize which he offered. [Page 13] But yet must not that benefite bee fathered vppon any other than God. Yee see then howe it was Gods dooing too sende his onely sonne, and too giue him ouer vnto death for vs. And why? To the ende that all hatred betweene him and vs shoulde bee done away. This in effect is the thing that ought to be vnderstood of S. Paules woordes, when he saith that Iesus Christ gaue himselfe to the death for our sinnes, and yet notwithstanding that the same came not too passe without the wil of God, who had determined the same afore­hande in his owne euerlasting purpose. Heere first of all we haue too magnifie the mercie that was shewed vs, in the person of our Lorde Iesus Christ. For if God had [but] proclaymed a pardon, and tolde vs that he woulde take vs to mercie though we were vnwor­thie of it: that had bin verie much, yea and it had bin impossible for vs to magnifie such a gracious goodnesse as it deserueth. But seeing he hath lent vs such a gage of his loue as his owne sonne, and gy­ueth himselfe to vs in his person, [thereby] shewing himselfe to be our father: it so farre passeth all that we haue sayde, that if all our wittes were imployed too woondering at suche a goodnesse, yet should wee neuer come to the fulnesse thereof. Thus ye see what we haue to marke in the first place, when Saint Paule speaketh too vs of Gods will. [Howbeeit] let vs vnderstande, that euen from the time that God had iust cause to hate vs, and to abhorre vs, yea and [euen from the time] that we were his enimies (as the Scripture sayth) in very deede he neuer ceassed to haue some regarde of vs, Ro. 5. b. 10. and to extende his pitie so farre foorth, as he would not haue vs to abyde in our destruction: in so much that he hath not thought it ynough to declare the same by word of mouth, but also hath giuen vs such a pledge as wee see, that is to wit, that his owne sonne hath answered for it. Now seeing it is so that God hath shewed himselfe so gracious and mercifull before we were reconciled to him: what will he do now when we haue so sure a warrant, and that the Gos­pell also is preached vnto vs, to assure vs that we be knit vntoo our Lord Iesus Christ by fayth, as members of his bodie? Shall we now doubt of Gods loue towards vs when we haue so good a confirma­tion of it, as Saint Paule fayth in the fift Chapter to the Romaines? If so be that Iesus Christ (sayth he) came to put away all our sinnes [Page] at such times as there was yet deadly foad betweene god & vs: ought not all doubting to be troden vnder foote, and we not be afrayde in any wise too call vpon our God, but assure our selues of our owne saluation, nowe when God hath so confirmed it vnto vs, when hee hath admitted vs into his fauour, when he calleth and allureth vs as gently as may be, and when hee sheweth and certefieth vs that hee doth as it were hold open his armes to imbrace vs, whensoeuer we will come vnto him? Thus ye see what we haue to beare in minde in this streyne. Furthermore, let vs marke also the loue of our Lord Iesus Christ, how that seeing hee hath giuen himselfe after that sort for our sinnes, he will not suffer his death and passion to be vnpro­fitable, nor the sacrifice which he hath once offered, to be voyd and of none effect, without bringing forth frute in vs. But as hee hath offered himselfe once for all: so also will he be our continuall Me­diator and Aduocate, to the ende we may be partakers of the clen­nesse which he hath purchased for vs, that beeing ridde of all our fowlenesse we may appeare [cleane] before God, and speake vnto him with open mouth. Lo how we ought to gather togither all the things that are shewed vs here for the stablishing of our faith, & that we may freely resort vnto our God, not as straungers to him, but as his owne children and familiar friendes. And herewithall let vs learne also, to shake off all the illusions and fancies of Satan, who seeketh by all meanes too turne vs away from our Lorde Iesus Christ, or else to darken the grace which we shoulde finde in him: and when he can not abolish it vtterly, he snarleth vs and putteth [new] meanes into our heades whereby to purchase fauor at Gods hande. But let vs cut off all such things, and so fasten all our wittes vpon our Lord Iesus Christ, as he onely my suffize vs, and we vt­terly mislyke whatsoeuer shall come in our heade too purchase grace and fauor with, assuring our selues that there is not any other thing that may cause God to receyue vs to mercie, than the sacry­fize whereby all righteousnesse and clennesse was purchased for vs. Furthermore, vnder these woordes of Gods will, it behoueth vs too comprehende a free goodnesse, too exclude all that men are woont too make themselues beleeue of their owne merits: for in that sence also are those wordes taken in the holy Scripture, so that [Page 14] (as I haue tolde you before) the thing which is termed heere by the name of Will, is termed elsewhere by the name of good pleasure. Saint Paule therefore not onely sheweth that the welspring of our Redemption and Saluation consisteth in the ordinance and euer­lasting purpose of God the father: Luc. 2. b. 14 but also intendeth to beat down all pryde and presumption, by shewing that wee must yeelde the whole prayse of our righteousnesse too the free fauour of God, which had no regarde at all of our deseruings. For let vs examine our selues: and what shall God find in vs but vtter wretchednesse? And that is the verie cause why God voutsafeth his mercie vpon vs. So then let vs assure our selues, that hencefoorth wee may freely lift vp our eyes to heauen, and preferre our prayers and sup­plications vnto God, Iohn. 3. b. 16 bycause he hath preuented vs, according as it as sayd in S. Iohn, that he had not tarried till we loued him, (for that was impossible bicause we be wholy bent vnto euill, and are vtter­ly giuen ouer to it:) but had loued vs euen though wee were his enimies. And so ye see that the appearing of our Lord Iesus Christ, was too the ende too reconcile vs to God his father, as wee haue shewed alreadie. That therefore is in effect the thing that wee haue to beare in minde. Nowe Saint Paule addeth immediately, that it was to deliuer vs from this wicked worlde. Heere he sheweth why we bee called too the knowledge of our Lorde Iesus Christ: and also why he hath set so great store by vs, as to redeeme vs as he hath done: [namely] to the ende we shoulde not abide in our filth and vncleannesse, but be withdrawne away from it by him. In verie deed that is not the cause of our saluation, but the ende and marke wherat God loked [in ordeyning vs to saluation.] The thing there­fore which it standeth vs on hand to haue an eie vnto when our re­demption is spokē of, is that we must begin at the free fauor which God bare vnto vs, when he determined in his euerlasting purpose, that we should be brought backe againe vnto him by the meanes of our Lorde Iesus Christ. And so, that was the principall cause. Ano­ther cause thereof is Iesus Christ, in whome wee finde all that is re­quisite for our assurance. For there we see our sinnes blotted out, inasmuch as hee is ordeyned to be our borrow, and hath made such amendes for vs, as nothing can stop vs from comming too God. [Page] That is the seconde poynt which wee haue too remember heere. Now the meane whereby we be made partakers of our Lorde Iesus Christ, is our imbracing of the promises of the Gospel by true faith. For the faythlesse haue no profite at all by the death and passion of our Lord Iesus Christ, but rather are so much the more damnable, bicause they reiect the meane that God had ordeyned: and theyr vnthankfulnesse shall be so much the more grieuously punished, bi­cause they haue troden vnder foote the bloud of our Lorde Iesus Christ, which was the ransome for their soules. Therfore it standeth vs on hande to receyue the promises of the Gospell by fayth, if we desire that Iesus Christ should communicate himselfe vnto vs, and that he should bring vs to the possession and inioyment of the be­nefites which he hath purchased for vs: so as they belong not too any other than such as are members of his bodie, and are graffed in­to him, and receyue him by fayth, according as it is sayde in the first Chapter of Saint Iohn, Iohn. 1. b. 12 that God accepteth and auoucheth those for his children, which beleeue in his only sonne. Thus ye see what we haue to remember in the thirde place, when we come too the scan­ning of our saluation. Nowe remayneth that God bee glorified in vs, as good reason is that he shoulde be. And in that respect also, Saint Paule in the thirde to the Romaynes sayth, that wheras God hath giuen vs the meanes in our Lorde Iesus Christ, Ro. 3. d. 25. too finde fa­uour at his hande by the forgiuenesse of our sinnes, and there withal sent vs the Gospell to put vs in possession of the same benefite: his so doing is to the ende that he onely may appeare to be righteous, and be glorified therefore, so as we should yeeld him all prayse, and acknowledge our selues beholden to him for all things. Neuerthe­lesse the glorifying of God consisteth not onely in our confessing with our mouth that he is the authour of our saluation, and that the same commeth of him alonely: and of his mere goodnesse and free grace: but also in becomming newe men through his holy spirite, so as his image shineth forth in vs, and we indeuer to giue ouer our selues wholy to his seruice. 1. Thes. 4. b. 7. It is sayde, that God hath not called vs to filthinesse and vncleannesse, but that his meaning is too make vs holy to himselfe. Nowe then seeing the cace standeth so: it is not for nought that Saint Paule addeth heere, that Iesus Christ hath de­liuered [Page 15] liuered vs from this wicked world by offering himselfe for vs, and that he hath wyped out the remembrance of our sinnes before God his father, to the ende we should not lie any longer plunged in our owne filth and vnclennesse, but be as it were separated from the world▪ to the intent to become the heritage of God, and to dispose our whole life to such obedience, as it may be seene that like as hee hath adopted vs to be his children, so we also haue loued and hono­red him as our father. And out of all doubt, when as it is sayde that we must be taken out of this wicked world, it is a benefit which we ought to be abashed at. For vnder the word World, is comprehended all that belongeth to man in his owne nature. The worlde of it selfe hath in it neither vice nor corruption: but al the euilnesse of it com­meth of the sinne that dwelleth in vs. So then, whereas it is said that the worlde is wicked, 1. Iohu [...] 19. according also as S. Iohn in his canonicall E­pistle sayth that all the world is saped and plunged in naughtinesse: that wickednesse is neither in the Sunne, nor in the Moone, nor in the earth, nor in the water, nor in any of all the things that are con­teined in them: but in that we be so peruerted, that we haue infected all things heere bilowe with our vnclennesse: and that as long as men continue in themselues and in their owne nature, they bee but filthinesse, so as they must of necessitie displease God. For surely there can be none agreement betweene righteousnesse and vnrigh­teousnesse. But in vs there is nothing to be found but vnrighteous­nesse. Therefore we must either be withdrawne from our selues, or else we shall neuer be able to come nie vnto God. VVhat shall then become of all the blinde wretches, which beare themselues in hand that they be able to worke wonders with their free will, theyr vertues, their wisdome, and I wote not what else? According as we see that men do always like well of themselues, & although they be conuicted to haue nothing but filthinesse in them, & that they be so lothsome as it is pitie to see it, and they themselues ought to be a­shamed of it: yet they will still chalenge somwhat to themselues, & alwayes deceyue thēselues with their owne fond imaginations. And yet notwithstanding when men haue well tried themselues, all that they can find in them shal be condemned vnder the terme of naugh­tinesse [or wickednesse:] insomuch that it is shewed therby, that there [Page] is nothing but corruption in vs, and that if wee presume too preace vnto God as we be of our selues, hee must needes driue vs a great way of. Therefore marke this for a grounde, that heere all pride is beaten downe, too the intent that men may learne too leaue their boasting in any thing, saue in the free goodnesse of God, and bee so abashed in considering their owne shame, that they may condemne themselues with their owne mouth, and not tarie til God giue sen­tence against them, but become their owne iudges. This is it in ef­fect which we haue to marke. And now we see how it behoueth vs to walke warely and carefully; that we may be assured that the death and passion of our Lord Iesus Christ belongeth to vs. For if we will needes giue bridle too our Iustes, it is certaine that our Lorde Iesus Christ will disclayme vs. True it is that our Saluation re­steth alwayes vpon the onely goodnesse of God, and that we must not intermeddle our owne workes when we intende too haue the certaintie of fayth, but rather renounce our selues. Neuerthelesse howsoeuer the cace standeth, our Lorde Iesus Christ is not come to giue vs occasion too abuse the grace that he hath purchased vs, for that were a mocking of him to his face. If we shoulde go wallow a­gaine in our owne filthinesse after that hee hath washed vs in his bloud, were it not a wilfull defyling of the thing that is most holy, ye a and which maketh all the whole world holy? Now forasmuch as we are all of vs corrupted, and the whole world is subiect to cur­sing, and all of vs are condemned: there is not any thing to sanctifie vs againe, but [onely] the bloud of our Lord Iesus Christ. And how great and intollerable a trecherie were it, if we as much (as in vs li­eth) should fall to beraying of our selues again in our own filthines? Thē let vs marke wel, that to inioy the frute of the death & passion of our Lord Iesus Christ, we must not take libertie to do euil, nor to liue after our owne appetites and lustes: but we must alwayes come to the separation wherof S. Paule speketh here, which is to be with­drawne from this wicked world, & not to breake asunder the things that are knit togither with so holy a band, nor to disanull the order of God. The faythfull therefore must giue themselues to all pure­nesse of life, and consider that the redeeming of them by our Lord Iesus Christ, and by the sacrifice of his death and passion, is vppon condition that they should forsake themselues, according also as we [Page 16] heerehow our Lord Iesus Christ telleth vs, Marke. 8▪ d, 34. that those which wil be his disciples, must abace thēselues & folow him. What haue we thē to do, and what ought to be our trauel all the time of our life? VVe must do our indeuer to withdraw our selues from the defilementes of this world, that we may cleaue vnto our God in purenesse of life. True it is that this thing is not perfected in vs vntill wee bee quite withdrawne from the world: but yet that is the marke that we must ame at, and whervnto it behoueth vs to draw more & more. Then like as the faythfull resort continually to Gods mercie, grounding themselues therevpon, and are not otherwise righteous than by the forgiuenesse of their sinnes: so also behoueth it them to kepe on to the end which S. Paule setteth down to vs here, which is to be sepa­rated from the world. And those two things are well worthie to bee marked. Some fantastical persons haue imagined such a perfection, that whē we be once regenerated in our Lord Iesus Christ, we haue no more need of the forgiuenesse of our sinnes. Insomuch that they say we keepe the worlde still to their Apsie, when wee preach that we, cannot become righteous but by fayth, nor come in Gods fauor but by his forgiuing of our sins, and by his couering of thē through his owne goodnesse. But that is a diuelish pride, and yet among Pa­pists there is no more praise than that giuen vnto Gods goodnesse. So then let vs abhorre such harebraynes, and all their blasphemies, when they go about to be witch vs so farre, as too make vs beleeue that we haue no more neede too be pitied of God, nor to haue our sinnes forgiuen vs. But let vs trust vnto it, that it standeth vs on hād to sigh and grone al our life long, and that there is none other hope to assure vs of our saluation, but first to yeeld our selues giltie, and then to be out of all doubt that the bloud of our Lorde Iesus Christ doth continually wash vs pure and cleane. Mark that for one poynt. And therwithall let our indeuor alwayes be to bee separated from this wicked worlde. And how? Euen by praying vntoo God too touche vs first with his holy spirite, and afterwarde too increase his giftes in vs, and too mortifie the lustes of the fleshe. And sithe wee feele such a battell, so as we be fayne too inforce our selues, or else that wee do but lympe and halt in going vntoo God, insomuch that we make many a false steppe, and oftentymes happen to trippe [Page] and stumble: let vs mourne continually seeing wee fayle at all as­sayes. Thus ye see howe wee may bee deliuered from this wicked worlde. [Namely] not by beeing set vtterly free from sinne, like as also when S. Paule saith that God hath deliuered vs [from oure sinnes] to the intent we should liue perfectly, and vndefiled before him, it is not for that there can be found any such purenesse in any man so long as he is in this worlde: for all our thoughts do conti­nually rebell agaynst God, yea and euen the righteoussest men of all shall euermore finde themselues behinde hande, and perceyue that they do still dragge their legges after them. But yet howsoeuer the worlde go, wee perceyue on the other syde, that our Lorde Iesus Christ hath alreadie ridded vs by fayth out of the bondage of the Diuell, and will maintaine vs agaynst all assaults. If we fall to exa­mination, and euery man trie what is in himselfe, we shall finde that when on the one side there is any good desire in vs, so as wee seeke to honour God: [on the other side] our owne nature leadeth vs the contrarie way, so as we would fayne keepe aloofe from him: insomuch that the faythfull must needes feele both those two mo­tions in them selues, namely that when on the one side (as Saint Peter cheereth vs) the holy Ghost counselleth vs too giue our sel­ues to all holinesse of life: 1. Pet. 2. a. 1 on the other side we feele our selues to be plucked backe by many wicked affections, so as we cannot come neare vnto God as we faine woulde do. And that is the cause why Saint Paule in the vij. Ro. 7. d. 19. Chapter too the Romaynes sigheth and con­fesseth that he is vnhappie, bicause he cannot do the good that he is desirous to do, nor vtterly eschew the euill that he hateth & abhor­reth. Thus ye see that the thing which wee haue to marke concer­ning the deliuerance that is mencioned heere, is that our Lord Ie­sus Christ hath not so regenerated vs alreadie by his holy spirite, as to set vs in full freedome to walke as we would wish, and to runne so swiftly and with so cheerfull a courage as were requisite. But his deliuering of vs is to make vs holde on our way still towardes our marke, that is to say, to make vs yeelde our selues wholy in obedi­ence vnto God, and to withdraw our selues from our corruptions, and too forsake them more and more, vntill the tyme of full per­fection be come, which is, when our Lord God shall haue throughly [Page 17] repayred his Image in vs. Now by the way, although the Galathi­ans were partly slipt away, and had giuen eare to the buzibodies that had disguized the Gospel, and made such a mingle mangle of it, that Iesus Christ was as good as ouerwhelmed and buried: yet notwith­standing S. Paule matcheth them still with the faythfull, for whom the sacrifize was offered, according also as he placeth them in the Church of God. He speaketh not to the Renegates that had forsa­ken Iesus Christ. True it is, that he will anon shew them their fault: but yet for all that, he mindeth not to exclude them vtterly from the hope of saluation. For ther were no cause for him to write to them, if it were not to draw them backe againe, and to winne them and to bring them againe into the good way. Forasmuch then as S. Paule laboureth to bring backe the Galathians into the way of saluation (as need was:) therefore he admitteth them still to the inestimable benefit that is purchased for vs by the sonne of God, and reckeneth them still as separated from the worlde, knitting them to the felow­ship of those whome God accepteth and auoweth for his children. And that is, bicause there was yet some seede of the Gospell in them, and although they were snarled in some errours, yet they had not vtterly forsaken God, nor gone quite away from the Gos­pell. For that consideration therefore, Saint Paule holdeth them backe, and reckeneth them still in the number of the faythfull. And so although we bee not worthie of it, yet will God recken vs as of his householde for his woordes sake which is preached among vs. No doubt but it shall bee to our sorer damnation, if God call vs, and wee answere him not. But if wee haue any good desire too come vntoo him, and yet haue still many vyces and infirmities in vs: he accepteth vs as his owne, for his woordes sake. And wee bee called his Church, Mat. 4. a. 5. & 27. f. 25. not for that we be worthie of that tytle, but bicause that as the Citie of Ierusalem was called the holy Citie in respect of the promises, namely that the Gospell should come from thence, and that the Redeemer of the worlde shoulde be manifested there: so by like reason we be called the faythfull, and the children of God, and are mustered in the aray of his Church, when the Gospell is preached among vs, and men consent therevnto, although it be not with such reuerence and perfectnesse as were meete. Neuerthelesse, [Page] how soeuer the cace stande, Saint Paules vsing of such mildene [...] towardes the Galathians, is not to foad them in their vyces, nor too sooth them vp with fonde flatterie after the maner of many men, whom we see desirous to bee flattered after that sort: but we shall see anon how he rebuketh them as sharply as may be, insomuch that he calleth them witlesse. And how can these things agree togither? It is for that on the one side, he intendeth to aduaunce the grace of God, which had bin opened in that Church: and that on the other side, he was faine to scoure away the vices that were in it, as neede was. VVe see then hereby, that when God hath planted his Church in any place, it followeth not by and by therefore, that all things are to be commended there, and that there is nothing but all godlinesse in it, as the Papistes imagine, who vnder the name of the Church would faine couer all their abhominations, yea euen the most hor­rible and diuelishe abhominations in the whole worlde. As howe? The Church [say say] cannot erre: 2. Tim. 4. d. 25. she is the bryde of Iesus Christ: she is the piller of truth. Yea, but in the meane while looke vpon the Churches of Galatia. VVhat sayth the holy Ghost of them by the mouth of S. Paule? Among them there were Renegates that had renounced the Gospell: there were as foule and outrageous here­sies among them as could be. Then let vs vnderstand, that we must neuer bee so tyed to men, as not to condemne their faultes when they come to the scanning: but that all things must be made subject to Gods worde, and euerie thing be condemned that is not agreable thervnto, so as nothing may hinder God from hauing his authority continually, and from putting all things vnder foot which agree not with his word, but that men do condemne them, & vtterly abhorre them. Furthermore, let vs not ceasse to draw those continually vn­to God, which haue any enterance alreadie. And although we per­ceiue them to be weake or stepped aside out of the way: yet let vs al­wayes set forth Gods grace, that it may growe and bee strengthned more and more in them, vntill we be all gathered thither as we bee dayly called, that is to wit, to our Lorde Iesus Christ.

Now let vs fall downe before the Maiestie of our good God, with acknowledgement of our faults, praying him to make vs per­ceyue them more and more, and that we may be so touched to the [Page 18] quicke, as we may mistyke of them, and so imbrace his grace, as it may be more and more increased in vs, and we be hilde vp and su­steyned in our weaknesse by his hande, vntill he haue brought vs to the holy perfection of the heauenly kingdome, which is purchased for vs by the meanes of our Lord Iesus Christ. And so let vs all say, Almightie God our heauenly father. &c.

WEe see here more openly the thing that I haue touched alreadie this morning: that is to wit, that Saint Paule spareth not the Galathians, al­though he mind not too shet them out of the gate of saluation. For inasmuch as his meening is to bring them backe to repentance: it is good reason that he should set the grace of God be­fore them, as a thing common to them. But yet for all that, he flat­tereth them not, but rather rebuketh them for their faults, and spe­cially for the ouergreat lightnesse that was in them in giuing eare to deceyuers, which came vnto them to disguize the doctrine of the Gospell. And to make them perceyue their owne vnthankfulnesse the better: he sayth that he wondereth to see them caryed away so soone and so easily from the heauenly calling, and how it cōmeth to passe that they could be so quickly thrust out of the way, & continue yet stil in their doing, seing that they had already felt & tried Gods grace in our Lord Iesus Christ. For inasmuch as he labored to bring thē back [Page] againe, he sayth not at the first dash that they had turned away from the Gospell, but that they had bin ouercome by that temptation. And afterwarde he addeth, that the same was nothing else, but that those buzibodies intended to ouerthrow the truth of God. For ther is but one pure doctrine of the Gospell, like as there is but one Ie­sus Christ, vpon whom the same is grounded: so as it is not in vs to forge a newe Gospell, but whensoeuer any bodie goes about too mingle any thing with the pure seede which we haue of our Lorde Iesus Christ, it is nothing else but an ouerthrowing of Gods buil­ding. This in effect is the thing which is conteyned in this first sen­tence of S. Paules. But here he might seeme to bee ouer sharpe and rough in finding fault with the feeblenesse of the Galathians, seeing they neuer ment to forsake the gospel, nor yet Iesus Christ who had bin preached amōg them. Howbeit S. Paule passeth not for their o­pinion, but hath respect to the matter in it self, which is, that as sone as men turne aside from Gods truth, by and by they forsake Iesus Christ, and make themselues strangers to him. Many men woulde thinke this strange, according as we see there are many that woulde faine mingle the light and darknesse togither. And specially the con­fusion that is in Poperie is a very notable example hereof: for ther ye shall heare men make wonderfull protestations of holding still the Christian faith wherin they haue bin baptised. But yet for al that it is apparant, that al is turned vpside down: for al superstitions reign there: and besides that, there is too manifest Idolatry, yea and that as grosse as euer was any among the heathen. By reason wherof al re­uerence of God is as good as quite abolished there, bicause euerie man makes himselfe a Sauiour in steade of our Lorde Iesus Christ. But now will the Papists lustily replie, that they be no backsliders, nor haue forsaken Christ. Yea, but our Lorde Iesus Christ is no Ghost, he cannot transforme himself after the appetites of men. To be short, he cannot be separated from his Church. VVhensoeuer the Papistes vtter this saying: they robbe Iesus Christ of all authoritie. For (say they) if there were but one Mediator, what shoulde be­come of the Heesaintes which are patrones, and of the Sheesaintes which are our Aduocates▪ if any man speake to them of the sacrifice wherby our Lord Iesus Christ hath once purchased perfect righte­ousnesse [Page 19] for all the faythfull: VVhat (say they) and must not Masse be sayde euery day, and Christ be offered vp newe againe there, too appeaze Gods wrath? If a man tell them of the free forgiuenesse of sinnes: and what shall become (say they) of our owne satisfactions, whereby we deserue to haue pitie at Gods hand? Againe, if a man say too them, that all our goodnesse commeth of our regeneration through Gods spirit, and that there is nothing but spottinesse & re­belliousnesse in vs, till God haue changed vs: how so (answer they) and what shall then become of our own free will? To be short, Iesus Christ shalbe named oft ynough, and men wil reserue vnto him the title of Redemer. But in the meane season his office shalbe parted, and put too the spoyle, and euery man shall catch a portion of it too himselfe. Besides this, they imagine that the Saints and Angels of heauen are as patrones to them, and finally they haue infinit wayes (to their owne seeming) wherby to come vnto God. But herevpon we may well conclude, that the holy Ghost doth iustly auow them to be backsliders, and to haue giuen ouer Iesus Christ, and to be be­come strangers to him. For they falsly abuse his name. Iesus Christ is not variable, 1. Co. 1. d. 19 according as wee haue seene howe S. Paule in the seconde to the Corinthians sayd, that we shall not finde yea and nay in him, but that he will continue alwayes at one stay. To be short, whatsoeuer the Papists bable concerning Christianitie, is altogy­ther hypocrisie and leasing, and they doo but falsifie the name of Gods sonne, and abuse it wickedly. For they make a mumrie of it, or rather an Idoll. Yee see then why Saint Paule blameth the Galathians for beeing so caryed away. Nowe if a man de­maunde the reason howe: it was in that some woulde haue made them to obserue the ceremonies of the lawe as things necessarie: and yet had God commaunded them. Yea verely, howbeeit that was but with a temporall condition for the people of olde tyme, so as they muste of necessitie haue all ceassed at the comming of our Lorde Iesus Christ. Forasmuch therefore as the Galathians ming­led the olde figures and shadowes of the lawe, with the cleare light of the Gospell: Saint Paule being not able too suffer it, sayth that they were turned aside from God, yea and vtterly falne away from him. But there is yet a worse thing than that: namely that the grace [Page] of our Lorde Iesus Christ was thereby disanulled, bicause men doo always beare themselues in hand, that they deserue and earne righ­teousnesse before God, to be in his fauour for their seruing of him: and so when these deceiuers had brought in the said error, that men ought to kepe the old forworne figures: it was all one as if they had threaped a meritorious seruice vpon God [whither hee woulde or no.] But our saluation must bee of free gift, or else Iesus Christ is nothing woorth. I terme it saluation of free gift, bicause it is giuen vs simplie of God, so as wee bring not any thing with vs [to the at­taynment thereof] but onely an eager desire too be filled wyth the thing that wee want. Therefore it standeth vs on hande too come as poore beggers vntoo God, if wee mynde too bee iustified for our Lorde Iesus Christes sake. For if wee imagine neuer so small a droppe of deseruing in our selues, it stoppeth vs from com­ming too our Lorde Iesus Christ. And not without cause dooth an auncient Doctor say, that wee cannot receyue the Saluation that is offered vs in our Lorde Iesus Christ, except wee haue first dispatched the mynding of our owne desertes, and acknow­ledged that there is nothing but vtter wretchednesse in our selues. Thus yee see why Sainct Paule had yet more iust reason too say, that the Galathians were caryed away from Iesus Christ and from his father. But there was yet this clogge more: namely that they were made too beleeue what other men lysted, and thereby brought in subiection too a slauishe bondage, too bee robbed of the quietnesse of conscience which wee ought too haue in our Lorde Iesus Christ. For besydes that wee bee reconcyled by the sacry­fize of hys death and passion, wee bee also set free from the ry­gor of the law, vnder the which wee were hilde in bondage. As for example (according as we shall see more fully hereafter, for as nowe I do but ouerrunne matters whereof we shall see a larger discourse afterwarde.) Deut. 27. d. 26. Ye know howe it is sayde in the lawe, that whosoeuer performeth not al that God commaundeth to the vttermost point, shall be accursed. But it is impossible for vs to attaine too such per­fection. Therefore it stoode vs vpon too haue freedome purcha­sed for vs by our Lorde Iesus Christ, that the Lorde might not a­ny more holde vs vnder his yoke, Act. 15. b. 10 whiche was intollerable as it is [Page 20] sayde in the fifteenth of the Actes. Nowe wee see in effect why Saint Paule blameth the Galathians for falling away lyke periured persons towardes God, and towardes our Lorde Iesus Christ, as hauing gyuen him the slippe, and forsaken the fayth whiche they had plighted vntoo him. And by this example wee bee warned to holde vs to the pure doctrine and simplicitie of the Gospell, wyth­out wauering one way or other. For it is not ynough to haue the name and title of Christians, no nor yet to beare the marke of bap­tisme: but we must continue stedfast in the doctrine of the Gospell. For (as I haue sayd heretofore) our Lord Iesus Christ cannot denie himselfe: and when we haue dreamed this and that of him, yet must we bee fayne to knowe him for such a one as he is giuen vs of God his father. Nowe the Gospell sheweth wherefore he is come, what his office is, the benefites that wee receyue by him, and what hys power is towardes vs. And therefore if wee haue not the pure and single doctrine, wherein our Lorde Iesus Christ was manifested vn­to vs: surely wee haue nothing at all: and whensoeuer wee haue once bin instructed in it, wee must holde it still too the last pushe. For if we swarue neuer so little from it, there will bee nothing but vnfaythfulnesse in vs. And in good sooth it standeth vs on hande to bethinke vs of the horrible fall wherevnto we were tumbled with others, when wee were plunged in so many errours, trum­peryes, and Illusions of Satan, that Iesus Christe was vtterly vn­knowne too vs. Seeing that God hath nowe of his owne infinite goodnesse plucked vs out of such a bottomlesse gulfe: let vs settle our selues too haue a constant and fast fayth, that wee bee no more shaken like Reedes with euery winde, but abyde fast in the roote of the Gospell, grounded vppon the inuincible power of our Lorde Iesus Christ. And againe, seeing that in him all Gods promises are yea, 2. Co. 1. d. 20 and Amen, and haue their truth in him, so as they be performed there: let our fayth also abyde stedfast there. This is it that wee haue to remember in this saying of S. Paules. Furthermore to put the Galathians to the greater shame, hee setteth before them their calling by grace. These woordes, from him that hath called you, maye bee referred as well too Iesus Christ, as too GOD the Father: for there is no great difference in the matter.

[Page] But in the meane time we see in effect what Saint Paule ment too say. Therefore hee casteth the Galathians in the teeth with theyr lewdnesse, in that they had so much the lesse excuse of their shrin­king aside after that sort, considering the goodnesse that God had shewed vpon them. For if God call vs, although it were too sum­mon vs too our confusion, yet ought wee too obey him, bycause we bee his creatures. It becommeth vs to bee subiect too his autho­ritie, and howsoeuer hee dispose of vs, it is alwayes our duetie too say, beholde Lorde I am at thy pleasure: so that too vse any shrin­king away when God calleth vs, is an vtter peruerting of all or­der. Much more when God not onely calleth vs vntoo him, but also setteth all the treasures of his goodnesse before vs in our Lord Iesus Christ, and sheweth that hee seeketh nothing else but too make vs his owne by gyuing himselfe so wyllingly vntoo vs, when God (I say) vseth such bountifulnesse towardes vs as ought too rauishe all our wittes vntoo woondering: muste wee not needes bee too too lazie if wee shrinke backe? Moreouer, if wee fortune too wander too and fro after wee bee once come vntoo him, wee shall haue so much the lesse excuce, and feele the sorer and horri­bler condemnation, as I haue touched alreadie. Nowe then wee see what is imported in thys saying where Saint Paule maketh mention of the grace that the Galathians had bin called too. And out of doubt wee in these dayes are muche more blame woorthie than the fathers that liued vnder the lawe, if wee continue not in the pure doctrine of the Gospell, without turning asyde from the things that are conteyned therein. For albeeit that God cal­led the Fathers too saluation vnder the lawe as well [as vs now:] yet was not that calling with so open and abundant vtteraunce of the ryches of his mercie, as wee haue it in our Lorde Iesus Christ. Therefore let vs looke well about vs, and seeing hee hath alreadie made vs too feele his grace: let the same stirre vs vp and inflame vs too bee the bolder too haue an inuincible courage too continue in the same calling, vntill wee bee come too the place wherevn­too God allureth vs. So then, if wee compare our selues with the great number of misbeleeuing and ignorant soules, it is certain that our vnthankfulnesse wilbe so much the greater, as Gods grace hath [Page 21] shewed it selfe larger and deepelier vnto vs. VVee shall see many sillie soules straying heere and there, and yet ceasse they not for all that too be subiect too damnation. For he that hath offended with­out lawe, Rom. 2. b. 12 shall perish without Lawe. Now for asmuch as God hath declared his will so freendly vnto vs, and that togither with the vse of discretion wee haue also the doctrine of his Gospell, which (as I haue sayd heretofore) serueth too shew vs that our damnation shall be more horrible if wee labour not too dedicate ourselues wholly vnto him, by meanes whereof our bonde becommeth so muche the streighter: S. Paule addeth another circumstance, whiche is that it came too passe very hastely. For certesse it was a horrible thing, that the Galathians hauing bin taught by the holy Apostles own mouth, should bee so corrupted as long as he was alyue. Yee see then how it was the more too their blame, that within three [or foure] dayes after their receyuing of the Gospell, they were fleeted away and had mingled many false opinions with the truthe of God. But al­though they had continued in the truthe some good whyle after Paules decease: yet dothe it not followe that their so doyng might haue bin a sufficient discharge for them, if they had fallen away af­terward. For as the truth wherevppon our fayth resteth is euerla­sting, although bothe heauen and earth doo passe away: so must our fayth hold out too the end, and not hang eyther vppon the lyfe or vpon the death of any man, Luke. 21. f. 33. but haue hir ankerhold fastened in hea­uen. Therfore if wee chaunge [at any tyme,] whither it bee to day or too morrow, wee shall bee the more too blame, and our vnthank­fulnesse shalbe so much the shamefuller. And truely the thing that S. Paule setteth downe heere in the persone of the Galathians, is seene nowe adayes too much. For such as haue gotten some smat­tering of the Gospell, will bee wearie of it within a twoo or three yeares, if there come no new chaunge in the meane tyme. For they haue itchyng eares, and wee see many fantasticall persones become backesliders: and bycause the truth of the Gospell liketh them not, they would alwayes be fleeting, & haue I wote not what new stuffe brougtht in, too feede them in their fond speculations. VVe see o­thersome greeued, bycause they perceyue that the Gospell aduaun­tageth them not too the worldward: yea and there are some that [Page] turne away, bicause they see it is an occasion too make them too be persecuted, and too purchace them many enemies, or else they starue (as they thinke) whyles other men prosper and fare well. Thus yee see howe Iesus Christe is forsaken of many, howbeit not from the father too the sonne, but by reason that such as haue shew­ed him a fayre countenance, are suddainely chaunged and fleete a­way from him within a twoo or three yeares, or at leastwyze with­in halfe a score yeares after. So muche the more then ought wee too marke well this doctrine, bycause it is spoken too vs: and also too thinke vppon the reproche which Ieremie layd vnto the Iewes. Go your wayes intoo farre Countries (sayeth he) runne beyond sea, Ierem. 2. c. 10. see what other people doo: euery man keepes him too his owne I­dolles, and yet there is no Godhead in them: Satan beguyles them vnder colour of deuotion, and they be so settled in the same, as they cannot by any meanes bee turned away from it. Now at leastwyze bee you as constant as they, seyng that God hath shewed himselfe too you, and you know his will fully and certainly. Let vs beware that the lyke bee not sayd too vs now adayes: for wee see the ouer­earnestnesse of the Turkes [in their Religion]. And although the Iewes bee no better than vncleane Dogges, yet are they stiffe still in maynteyning the authoritie of their Lawe. As for the Papistes, they haue nothyng but dotages, so beastly as it is horrible too see: euen children are able too iudge of them: and yet for all that, wee see howe they burne with furious zeale too maynteyne their trea­cheries. But as for vs, the Diuell doth no sooner holde vp his fin­ger, but by and by wee gad after him: it shoulde seeme that euery of vs watcheth too spie if there come any newe toy, and the least occasion in the worlde will by and by shake vs and scare vs out of our way: and thereof wee fee too many examples, euen here with­out goyng any further. So much the more therefore doth it behoue vs too marke the blame that is layd heere by the mouth of Sainct Paule, agaynst the vnconstancie of suche as turne away from God, specially so soone after he had called them to the grace of our Lord Iesus Christe. And therevppon S. Paule sayeth, that it is nothing else but that there bee some among them which trouble them, and would ouerthrowe the Gospell of our Lord Iesus Christe. Heere [Page 22] S. Paule sheweth, that what soeuer men bring besides the Gospell, is euery whit of it but starke smoke, and that in the end it will bee perceyued that the Diuell did cast gewgawes in their wayes, too couzen sillie fooles that could not rest wholly vppon Gods truth. It is none other thing (sayeth hee) but that some trouble you. Truely this woord Other importeth that it is nothing else or nothing at all. Neuerthelesse Sainct Paule declareth, that the Galathians may well pretend, that they whiche came from Ierusalem and from the countrie of Iewrie, had tolde them that they ought not too sepa­rate the Lawe from the Gospell. No, no, (sayeth hee) there is no more but one Iesus Christe, nother is there any more than one do­ctrine that leadeth vs vntoo him, and holdeth vs in the faith, where through wee obtayne saluation by his meanes. So then all such as intend too cleaue vntoo the pure knowledge of the Gospell, and to continue in the same, muste not seeke any other perfection [than that]: as for them that go any further, they be troublers that ouer­throw and disorder all things. And this saying is well woorthie too bee marked, too the ende wee may knowe that when our Lorde hath done vs the grace too teache vs in his schoole, wee muste no more haue a wauering fayth too reele too and fro, but a resolute iudgement and determination too say, this is the thing wherein wee must liue and die. But ye shall see many that will not speake open­ly agaynst the doctrine of the Gospell, but will suffer the grace of our Lord Iesus Christ too be preached. If a man aske them what it is that they finde fault with: nothing, say they. But let an Altar bee neuer so soone set vp, and puppets vpon it, and by and by they runne to it, they must needes go heare Masse and see al the rest of the Po­pish trash, they care not which way the world go, and when all those disorders are set afore them, they thinke not that there is any diffe­rence at all. But let vs marke that such beastlinesse bewrayeth that there is no fayth in them. And why? For, the thing wherein we may shewe, yea and (as in respect of our selues) feele, whither wee bee faythfull, is too haue suche skill of the Gospell, as to conclude that it is Gods infallible truthe, and that it cannot leade vs amisse if wee followe it. Contrarywize the Papistes haue deuized an Im­plicate fayth (as they terme it) and that is ynough for them: and [Page] although the wretched soules wote not what they meane them­selues, yet notwithstanding, beholde (say they) I referre my selfe too our mother the holy Churche, I beleeue as shee beleeueth. But such folke shewe openly, that they haue no fayth at all, ne knowe by what meanes too bee saued. Neuerthelesse it is sayd that wee ob­tayne rightuousnesse and saluation by fayth, namely for that wee imbrace Christ as the partie by whom all good things are imparted vnto vs. Then if our Lord Iesus Christ bee vnknowen, it is no lon­ger fayth, but a grosse Illusion of Satan, who hath bewitched the Popish doctors too speake after that sorte: and thereby we see that they haue no knowledge of God, but are vtterly giuen ouer too a lewd minde. VVherefore let vs marke well, that whereas S. Paule sayeth heere, that there is none other Gospell: it is too hold vs still in such stedfastnesse, that after we haue once learned what our Lord Iesus Christ is, wee may continue in him, and vtterly giue ouer all things that are contrarie too the doctrine of the Gospell. Haue wee once such skill, it will serue vs too fight agaynst Satan and all the diuersitie of opinions that are at this day in the worlde, so as wee shall not bee shaken downe what trouble soeuer happen, nor finally bee turned aside from the certaintie of our fayth. But if wee wauer after such a sorte that wee become like little children, who if one man offer them an apple at one side they runne thither, and if an­other man offer some other pleasant thing atother side they runne thither likewize, and leauing the first go too yeeld themselues too the second. I say if wee bee so fickle minded, it is a token that there is nothing but mere vnbeleefe in vs. Then let vs assure our selues, that there must bee such a mutuall agreement betweene our fayth and the Gospell, that wee must giue our selues wholly therevnto, and neuer bee plucked from it, and our knowing of the things that are conteyned in it, muste bee too rest our selues vppon them, as I haue sayd already heretofore. Not that all men can bee teachers a like (for it is very certayne that the most parte of those whom our Lord Iesus Christ hath in his flocke, comprehend not the tenth part of the vnderstanding of the holy Scripture) but that how soeuer the world go, it behoueth vs all to be grounded in these poynts, name­ly that there is but one God the father, of whom we haue al things, [Page 23] and who hath adopted vs of his owne mere mercie: That there is but one onely Iesus Christe, by whose meanes wee be made part­takers of all good things: And that wee bee begotten new agayne by the holy Ghost: And as touchyng our Lord Iesus Christ, it stan­deth vs on hand too bee well assured that he is our aduocate, and that without him wee cannot come vnto God, nor durst once open our mouthes to call him our father, saue in respect that we be mem­bers of our Lord Iesus Christ, and that he beareth woorde for vs as our spokesman and patron, guyding vs as it were by the hand, too bring vs vnto God his father. If wee knowe not these things, it is certayne that wee can obtayne no Saluation. And that is the cause why S. Paule blameth the Galathians, for that they considered not that there is but one onely Gospell, whiche could not bee altered without doyng of wrong too our Lord Iesus Christe, who all onely ought too haue all audience. Therewithall also he warneth vs, that when soeuer there come any busie bodies to turne vs from the pure simplicitie which wee ought too hold vs too concernyng God and our Lord Iesus Christ: wee ought too holde them accursed. For (as shall bee sayd more fully hereafter) they ouerthrow the Gospell of our Lord Iesus Christ. And it is a right horrible thing, that the Go­spell which is the foundacion of our fayth and the key too open vs the gate of Paradice, should bee ouerthrowen. For that is all our welfare, that is the kingdome of God from whence we (after a sort) are banished: and wee can by no meanes come vntoo him, vntill he haue made vs way by meanes of his Gospell, to the end wee may be his people and he our king, and wee bee guided and gouerned by his authoritie. Yee see then that the inestimable benefites whiche are comprehended in the Gospell, are these: namely that men are re­conciled vnto God: that the gate of Paradice is opened vntoo vs: and that our Lord Iesus Christ is giuen vs for our heritage, so as we bee made pattakers of all the benefites that he hath powred vpon vs, and that he hath warranted our endlesse Saluation. Now, were it not better that the whole world should sinke and perish, than that all this should bee ouerthrowen? That therfore is the cause why S. Paule telleth vs, that all such as come too set troubles after we haue bin faithfully taught, and that all such as bring in any curiosities or [Page] foyst in this or that of their owne brayne, do turne men away from the kingdome of God and from his royall seate, too the intent that they should not any more be gouerned by him, nor the Scepter of our Lord Iesus Christ be any more lifted vp among them too their saluation. Nowe if wee set so much store by Gods honour as wee ought to do, or esteeme it a precious thing too bee parttakers of all heauenly benefites, or if wee make account of our owne welfare: ought not euery of vs too shunne those troublers, and too cast them out as deadly plagues of the world, when they come among vs and fall too abolishing of the whole Maiestie of God, and of the grace of our Lord Iesus Christ, and consequently of our saluation also? Thus yee see in effect, that the thing which wee haue too marke heere, is that wee must sticke with so earnest a minde to the Gospell, as wee may not suffer our selues too bee thrust out of the way by any meanes, nor abide that any man should trouble our wits, by bringing in any new thing more than was afore. Although the men bee ne­uer so skilfull, suttle, sharpwitted and eloquent: yet let vs shake it off euery wit as accursed, if it go about to turne vs from the pure­nesse of the Gospell. That is the thing whiche Sainct Paule tea­cheth vs heere. And when he hath spoken so, he addeth, that if he himselfe, or an Angell came too preach any other Gospell than that which the Galathians had heard and vnderstoode, they shoulde shake them off, hold them as accursed, excommunicate them, and take them too be as Diuelles. Heere wee see that S. Paule is (as yee would say) whote to mayntayne the stedfastnesse of the fayth, to the intent we should not by any meanes bee shaken from it, and that is not without cause. For we see what frayltie is in vs, and not only frayltie but also fond­nesse and rebelliousnesse, which are yet woorse. At the first blush, if a man teach vs Gods woord, and that wee be not touched with it in good earnest: 2. Cor. 2. d. 14. we will thinke it the straungest thing in the worlde: for the doctrine will alwayes seeme foolish too mannes wit, as wee haue seene heretofore. And what is the reason? Euen our fondnesse, bycause our wittes are wandering and rouing, and wee bee natu­rally bent and foreward too leasing, and desire (as it were wilfully) too bee beguyled. Now then seyng that our wittes are so marred, it is no maruell though wee lyke not the woord of God, or though it [Page 24] haue no enterance intoo vs, for all our lustinesse is but rebellious­nesse, and whereas we thinke our selues to haue reason, we be stark blind: and to be short it is not for nought that the scripture sayeth, that men are nothing but vanitie and leasing, yea and rebelles too God, so as they draw alwayes backe from that wherevnto God cal­leth them. But put the cace that God had done so much for vs as too draw vs too him, and to make vs taste that his truth is the thing wherevnto it behoueth vs too hold our selues, and that we were so tamed that there were no more wilfulnesse in vs, but that wee were ready to yeeld him all obedience: yet is there such a fraylnesse and vnconstancie in vs, that the Diuell shall easily thrust vs out of the way euery minute of an howre. And hereof wee see experience e­uen in those that had bin as mirrours of holinesse, so as yee would wonder to see them sodainly chaūged and gone from the right way. And what is the cause of it? As I sayd afore, although we be in a good forewardnesse, yet can we not hold our owne long, but that we shall by and by go cleane awrie, except God worke in vs and amend our frayltie. Thus ye see why S. Paule doth with such maiestie maintaine the doctrine of the Gospell and the occasion therof was giuen him by the Galathians, for they were thrust out of the way, by reazon that they were borne in hand, that it behoued them too keepe the ceremonies of the lawe. S. Paule therefore beholding suche an ex­ample and image of mens infirmitie and ouer great lightnesse, say­eth that the beleefe of the Gospell must surmount all that wee can conceyue, and that wee must not bee remoued from it, nother by the knowledge, nor by the great cunning, nor by the eloquence of men, in somuch that euen though the Angelles of heauen shoulde deale with vs in that cace, wee shoulde take them too bee but Diuelles. But howe soeuer the cace standeth, this were verie straunge. VVhat? The Angelles of heauen? And agayne, what is it that Sainct Paule speaketh of? His owne preachyng. Hee fayeth not singly the Gospell of Christe, but the Gospell which I haue preached vnto you. And ought that too haue preheminence aboue all the Angelles of heauen? First and formest we see, that it is too no purpose too magnifie the doctrine of the Gospell in ge­nerall and vndistinct termes: but wee muste also therewithall bee [Page] sure which is the same doctrine. To be short, there are many among vs that can well ynough mocke at the fondnesse of the Papists: but if a man poze thē in the principles which euen yong children ought too know perfectly, they can no skill of them: and so that one of them bee talking of one man and another of an other, all is one too them, they haue no discretion, they make such a hotchpotch of the matter, as if a man should iumble salt and water and mustarde and verie wee all togither. Yee see then that they can well ynough con­fesse in generall termes that the Gospell ought too bee preached, but in the meane whyle they know not what the Gospell is. Nowe too correct such faults, S. Paule sayeth Namely the Gospell that I haue preached vnto you. And hereby (as I sayd) he sheweth vs that wee ought too know, what substance is contayned in the doctrine that is set foorth vnto vs in the name of God, to the intent that our faith may bee fully setled vpon it, so as wee may not bee fickle minded to bee tossed with euery winde, nor go at all aduenture too alter our purpose an hundred times a day, but that wee may stand out too the end. This is in effect the thing that wee haue too beare in minde. But by the way, it ought too make Paules doctrine of the more au­thoritie, that he speaketh so boldly in the mayntenance of it, and that not through humane rashnesse and presumption, but in the name of God. For in very deede he standeth not heere vppon the praysing of himselfe in his owne persone: and that doth he shewe right well in that he sayeth, If I my self. He setteth himself formost, as if he had sayd, Let mee, euen mee my selfe I say bee taken for a Diuell, if I chaunge the doctrine, or if you finde me to haue swarued in any maner of wize. Heere S. Paule sheweth that he ment not too purchace reputation too himselfe, ne fought in his owne quarell, to haue it sayd of him that he was a fineheaded fellow, or a wyze and excellent man: no, but he raungeth himself in aray with the fayth­full, and sayeth, let vs all imbrace the doctrine of that Mayster too whose charge God hath cōmitted vs, and vnto whose gouerment we ought too bee submitted. For although I bee he that taught you the doctrine: yet is it not mine, but Gods who is vnchaungeable: and although yee should see me chaunge, yet bee not you remoued nor abashed for it, but esteeme mee as a Diuell, hold mee accursed, [Page 25] and for your own partes continue you stil settled in the truth which you haue learned, and as for mee, curse you mee, and ban you mee, yea and the very Angelles of heauen too, rather than too chaunge any whit of the truthe of Gods Sonne, or too turne aside from it. Heere wee see well ynough, that S. Paule sought not aught else, but that Gods truth might haue such reuerence among men as it deser­ueth, and bee so receyued, as all our wittes, all our thoughts, all our lustes, and all our affections might bee subdued and hilde prysoners vnder it, and that it might not be lawfull for any liuyng creature to chaūge aught therof, but that God only might speake by the mouth of his only Sonne, and we hold him for our Mayster, yea and euery of vs obey him without gaynsaying. That is the thing which S. Paule sought. How beit for asmuch as wee cannot now lay forth the rest, it shall bee reserued till the next Sunday if it please God.

Now let vs fall down before the Maiestie of our good God, with acknowledgement of our faults, praying him too make vs perceiue them more and more, and that the feeling of them may draw vs too right repentance, and cause vs too growe and increace in fayth, so as wee may bee true sacrifizes too him: that like as our Lord Iesus of­fered himself for our redemption, so wee also may bethinke vs too dedicate our selues wholly vnto him, and be guyded by him in such stedfastnesse, that nother in lyfe nor death wee may not seeke any other contentation and rest, than too apply our selues too his good will, nor glorie in any other thing than in the Saluation that is pur­chaced for vs in him. That it may please him too graunt this grace, not only to vs but also too all people and nations of the earth, &c.

[Page] WEe haue 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 vs, and that he hath so vttered his will vnto vs, 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 haue learned of him, there remayneth nothing else but vntruth and corruption. VVherfore let vs 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 haue 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 haue any other Mayster in this worlde of whom too hold our fayth, but that the Sonne of God may haue all soueraintie ouer vs 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 [Page 26] 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 haue 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 haue 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 vnder 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 haue vnderlinges of Satans, whiche shall labour too sowe darnell among vs, 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. [Page] But Gods children which haue taken liuely and deepe roote in the Gospell, will neuer be remoued. And therefore doth God also giue 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 loue him or no, that is too say, whither we beare him the honour that he deserueth, by resting vpō him, yea and by resting vpon 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 vnder 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 vs, 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 vs 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 vnto. 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 haue 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 vs 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 [Page 27] 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 vnto 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 vnto him, and as ye would say to brydle our selues, holding all our senses prisoners vnder his woord when he speaketh vnto vs, according also as he himself protesteth in his prophet Ieremie. Ierem. 7. c. 22. Haue 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 vnto 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 vpon hope to please him thereby, but all shall be but filthinesse, till wee haue 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, haue 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 haue our seruis acceptable vnto God at this day, is too giue eare vnto 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 vs in calling vs 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 [Page] before God. Then seying the cace standeth so: let vs make account of the grace that God hath graūted vs in declaring his will vnto vs, & let vs 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 vs 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 vs to bring in mens opinions in that cace to wrap our selues in any doubt as the Papists do now adayes, who haue none other buckler agaynst vs, but the traditions of the Church, Councels, and Antiquitie. How­beit when they haue 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 vs to cōmend the doctrine of the Gospel, is to abide vnremoued by the authoritie of men, & (when it is told vs that such a one is of this opi­nion or that,) to assure our selues that seyng God hath giuen vs the grace to be fully resolued in our minds, it behoueth vs to hold vs al­wayes to it without chaunging. This is in effect the thing that wee haue 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 haue declared already. It had not bin ynough for S. Paule to haue spokē of the Gospell in generall, except [Page 28] 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 vs: but in the meane while he would not haue vs to know what it meaneth, nor ceasse to be intāgled in store of errours, & to haue 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 euery 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 haue had no credite nor reputation. But wee see that in that cace these wretched beastes haue nother reason nor vnderstanding, nor any taste at all. So much the more therefore dothe it stande vs 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 vs to be fully perswaded of. VVill we be of the flocke of our Lord Iesus Christ? Then is it not ynough for vs too accept what soeuer is tolde vs 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 vnto 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 vnder the guiding of our good shep­herd, is that we swarue not one way nor other when men assayle vs, [Page] but euery of vs indeuer to drawe home to himself, so as we become not like wauering reedes, but stād stedfast in the doctrine which we shall haue learned. In so doing our Lord Iesus Christ will auow vs to be of the cōpanie and number of his sheepe, and alwayes do the du­tie of a shepeherd towards vs. 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 vpon whom we must rest to haue 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 vs, it is a token that we haue 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 vs. 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 vs to hold vs to it: and so consequently when S. Paule speaketh of another Go­spell, he meaneth the minglemangle and corruption that might bee put vnto 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 euery whit of it mere leasing. And therfore let vs 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 vs? VVhat care ought wee to haue that they be not poysoned by any trumperie of men? Too bee short, lette vs 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 onely hee hilde as principall, but he muste continue alone without any companion, and all those that teach, must first become his scholers, [Page 29] 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 vs all by the authoritie of him. Marke that for one poynt. And for a seconde, it behoueth vs 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 vs 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 vs 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 vs 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 vs but ignorance, infirmitie, weakenesse, yea and stubbornesse and wicked lustes: and to be short, we bee hilde in Satans bandes, so as he draw­eth vs 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 vnto vs: so as wee must seeke all that we haue neede of in his fulnesse, and repose our whole trust there, and not haue 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 vs 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 vs resort vnto him as our Aduocate, that he may beare worde for vs. Ye see then that the thing which we [Page] ought too knowe concerning the Gospell, is that there is but one onely lawe whereby to rule our lyues: that we must haue 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 haue none other thing to rest vpon 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 vs, in such wise, that being vn­der his protection, we be sure that the Diuell and all his champions can do nothing against vs, when we bee so preserued by his power. This is the contempt of the Gospell, which it behoueth vs to know, or else the things that are spoken here wil do vs 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 vs 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 vs after a visible maner, but we must be taught by the mouthes of men. And yet for all that, (as I haue sayd already) we must holde this for an infallible cōclusion, that we haue 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 vs haue a de­sire and zeale to bring vs vnto 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 vnto the obedience of him. Let that serue for one point. Secōdly, besides their good zeale, they must also haue [Page 30] a certeintie [of doctrine] so as hee that speaketh may not take any thing vpon 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 vnto vs. 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 vn­to 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 vnto thē, who hunt for credit here & there, saying▪ ho, such a man saith so. But it is only God that is to be hearkned vnto. For though al mē with one accord would turne vs 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 vs mark well the doctrine that is conteined here, where S. Paule setteth down his owne affec­tion, which serueth to giue vs 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 vnto vs that we be stil with God, & yet in the mean while we shalbe a great way of from him, vnlesse we haue wisdome and discretion as it is giuen vs heere. Therefore let vs haue 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 vs chaunge our be­leefe. And why? Let vs looke no more but whether wee can bee sure in God: if we haue that once, let vs 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 vs take such taste, as wee maye knowe that God hathe verily had pitie of vs, too the ende too shewe vs hys wyll: and let vs looke well too suche [Page] as teach vs, [and marke] of what minde they be led and gouerned, whether they seeke to obey God on their owne part, and too leade vs 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 giue ouer God and haue no­thing to doo with him. For men go alwayes backwarde if they bee not compelled to come vnto 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 haue 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 vs all but hee woulde bee pleased, insomuch that if they which haue 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 haue his right, and that our Lorde Iesus Christ may haue his authoritie. For (as I haue sayd alreadie) what is too bee done when we speake in his name? VVee must not onely 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 onely a launcing yron to pricke, but also a sworde that pearceth [Page 31] 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 haue 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 onely for the Ministers of Gods worde, but for all men ingenerall. Therefore if we desire too bee Christians, let vs 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 haue 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 vs 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 euery of vs ought to be prepared, if wee purpose to bee scholers too the sonne of God, and to yeeld him the maystrie which belongeth vn­to him. And wee ought too endeuer this thing so much the more, forasmuch as we see our nature driueth vs to the contrarie way. For we bee blinded with selfeloue, and euery of vs coueteth too be ho­noured: but honoured we cannot bee, but by flatterie and lying. For who is he among vs that deserueth to bee commended? There is nothing but filthinesse and infection in vs before God. For all the goodly vertues which we haue to outwarde showe, are but cor­ruption till God haue reformed vs. So then it is certaine, that all that euer we haue 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 vs to saluation, but by clen­sing vs 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 vs, although we like well to bee [Page] nowe and then flattered and soothed, yet let vs seeke to be spoken vnto earnestly, and to haue our faults told vs, and to be made asha­med of them, and too haue our vnhonestie discouered, and not de­sire to be pleased: for it were the next way to make vs rotte in our owne naughtinesse if we should holde it so in secrete: and it woulde cost vs dearly the setting on, if we should be so flattered by men, and in the meane season, the heauenly Iudge should thunder downe vp­pon vs. Thus ye see how euery of vs 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 euery of vs 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 loue 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 haue 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 giue him drinke euerie minute of an houre? Shall he giue him wine whereas hee shoulde giue him water? Shall hee giue 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 haue 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 [Page 32] desires, or that he should bridle him notwithstanding that he chafe at it and gnash his teeth, and storme bicause hee may not haue 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 vs. VVhat would become of vs thē, if they that haue the charge to bear abrode Gods word, and ought to play the phisitions, had not a care to kepe vs frō the things which they know to be hurtfull to vs, and to minister the things vnto vs which they know to be for our wel­fare? For surely if they should sooth vs in our affections, it were the way to cast vs quite downe. This in effect is the thing that we haue 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 haue 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 haue any companion. Then sith it is so, let vs learne to loke vp when the cace cōcerneth the cer­teintie of our fayth, and let vs surmount all that is in this world, and quite and clene giue ouer men. And though they be neuer so excel­lent, yet let not our faith rest here beneath, nor vpon any creature, but let it be grounded vpon 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 vpon our owne wit and weening, or vpon 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 haue suche a modestie and sobernesse in vs, and at­tempt not too knowe more than is lawfull for vs, 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, [Page] whereby oure mortall enimie Satan goeth about to poyson vs. And therewithall let vs bee so setled vpon 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 vs as much as is possible. But if wee bee once strengthned in our God, let vs 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 vs fall downe before the maiestie of our good God, with acknowledgement of our faultes, praying him too make vs feele them more and more, till we be vtterly rid of them, and that so long as we haue to liue in this worlde, he will beare vs vp in our weakenesse, till hee haue remedyed it, and we bee throughly refor­med according to the perfection of his righteousnesse wherevnto he calleth vs. And so let vs all say, Almightie God our heauenly father. &c.

WEe saw this Morning, that all suche as haue the charge & office to teach in gods Church, must forget all lyking and fauour of the worlde: for otherwise they can neuer discharge theyr duetie faythfully, considering howe men doo alwayes desire and couet too be flattered, and cannot abide to haue their faultes rebuked as they ought to be. Thereupon I tolde you also, that euery man must rid himselfe of all fleshly affections, that they maye become true [Page 33] disciples of our Lorde Iesus Christ. For so long as we shall follow our owne lustes, the gate shall bee shette agaynst vs, and wee shall neuer haue any enterance in vntoo the Gospell. And truely we see howe the Prophete Esay speaketh thereof. Esay. 30. 6. 10. 11. Hee sayth that all such as will haue men to preache pleasurable things to their lyking, doo dryue away God as farre off from them as they can. True it is that they will not speake after that sort. For euen in the Coun­trey of Iewrie, euerie man protested to serue the God that was re­uealed too their father Abraham, and which had published his law by Moyses. Sacrifyzes were offered in the Temple, and there were fayre shewes ynowe there. Neuerthelesse the Prophete conclu­deth in one woorde, that men were desirous too bee soothed, and fayre spoken too, and by meanes thereof coulde not suffer God too guide them, nor giue him leaue too lay hys yoke vpon theyr necke. Ye see then that the meanes for vs to bee prepared too re­ceyue the doctrine of the Gospell, and to bee edified by the same, is that wee bee not wedded too our owne lykings, but suffer our Lorde Iesus Christ to speake the things that are expedient for our instruction. Howbeeit besydes this, wee must also bee as it were wounded to the heart by the worde that is preached to vs, or else wee shall neuer fare the better for it. Heb. 4. d. 12 For (as I declared this mor­ning) it is not without cause that the Gospell is lykened to a sharpe swoorde, and it behoueth vs verely too bee made true sacrifizes by renouncing all our owne lustes, and all other things which God condemneth, and too indure the same paciently, too the intent too bee wholly brought backe too the obeying of his will. And heere­withall we must also call to minde what hath bin treated of heere­tofore: that is to wit, that all men as wel great as small, must stoupe, and the sonne of God muste haue the preeminence and mayster­hood, in such wise as there may be no mo Sheepherdes but hee, and wee all of vs bee his sheepe. True it is that suche as haue the charge too preache the Gospell may well bee called Sheepheards: howbeeit, that is not for that they maye doo any thing in theyr owne name and authoritie, or that the same shoulde impeache the superioritie of the sonne of God. For as for mee whiche doo speake heere nowe, I muste not bring ought of mine, nor ad­uaunce [Page] my selfe aboue others: for my speaking vnto all this com­panie is in such wise, as my doctrine must first be applied to my self, and [afterwarde] beare sway ouer all other men without any ex­ception. For there is no highnesse in the worlde, which can exempt it selfe from the subiection whiche all of vs owe too the sonne of God: according as wee haue seene heeretofore, howe it is the propertie of the Gospel to bring downe all the glorie of the world, so as men may not presume too set vp theyr bristles, nor too cha­lenge ought to themselues, but that such as weene themselues too bee most excellent, maye be vtterly abaced and made nothing, and all things bee made captiue to the obedience of the Gospell. And that is the cause why Saint Paule too confirme his doctrine, decla­reth that it came not of men, nor was learned in their scholes: but that hee had it of our Lorde Iesus Christ, concerning whom the fa­ther gaue commaundement, that men shoulde heare him. For that prerogatiue is giuen peculiarly vnto him, and ought not to be com­municated, Math. 3. d. 17. &. 17. 5 neither to any man, nor to any Angell of heauen. Good reason it is, that men which speake as instruments of our Lorde Ie­sus Christ, shoulde be heard: but (as I tolde you before) that is not to impeach the authoritie which he hath ouer vs. But howsoeuer the cace stande, the certaine and infallible rule to attaine to salua­tion, is that our Lorde Iesus be the onely master and teacher, and that we be teachable to receyue his worde without gainesay or re­plying. And Saint Paule thinkes it not ynough that he holdeth the things of Iesus Christ which he hath published: but also he vtterly reiecteth & excludeth men in that behalfe, to shew that the autho­ritie of them were not sufficient to ground and settle our fayth vp­pon. For wee shall neuer leaue staggering till we bee come vntoo God, and vntoo that person whom hee hath stablished as heade and cheefe teacher ouer vs. Nowe whereas Saint Paule sayth that hee telleth it them: it is not for that the Galathians and others had not heard the like afore: but bicause they had bin vnthankfull, so as they had bin intangled in many errours and paltryes. Therefore hee bringeth them backe againe too the well head: as if he should say, vntill such time as men haue full concluded with themselues too suffer themselues too be gouerned simply by the pure woorde [Page 34] of God, they shall bee alwayes in a mamering, and the Diuell shall no sooner rayse vp any trouble agaynst them, but they shall bee so dismayed, as they wote not which way too turne them. For it be­houeth vs too bee first of all sure, that as touching the doctrine wherevppon our fayth is settled, wee holde it of God and not of men. True it is that all men shall not haue the like reuelation that Sainct Paule had: but it ought too suffize vs, that our Lorde Ie­sus Christ hauyng ratyfied the Gospell wyth his owne bloud, and also commaunded his Apostles to publish it abrode, hath giuen them such proofe, that the doctrine which wee receyue of them is of full authoritie, and vtterly out of all doubt: this (say I) ought to suffize to holde vs as it were in prison, and too keepe vs from admitting anie of all the things that men can alledge. But let vs also call to minde what the Apostle telleth vs in the first too the Hebrewes: Heb. 1. a. 2. namely that God hath lastly spoken to vs by the mouth of his owne sonne, to the intent we shoulde haue all perfection of doctrine in him. Ye see then that the thing which we haue to beare away, is that the re­ualation whereof Saint Paule speaketh here, shall not bee common to al other men, but serueth to warrant the doctrine which we haue receyued by his meanes, so as wee see it is our Lorde Iesus Christ that hath spoken. And whereas hee excludeth men after that sort: it is to shewe vs, that our Lorde Iesus Christ doth not giue vs some bare enterance, as if a man shoulde teache a childe his Apcie, and afterwarde sende him to a better learned mayster: Our Lord spea­keth not so by halues vntoo vs, but in full perfection: insomuch that both in lyfe and death, we must alwayes stand stedfast in the things that we receyue of him, and forsake whatsoeuer commeth of men: for all mingling will bee but corruption; as I tolde you thys mor­ning. 1. Pe. 4. c. 11 And that also is the cause why he exhorteth those that speake in the Churche, too holde fast continually the Maiestie of God, and not too bring in ought of their owne, nor too put foorth any thing whiche breedeth of theyr owne brayne. For in what cace shoulde wee bee, if men myghte intermeddle themselues wyth our Lorde Iesus Christ, and euery man caste in his morsell and co­luppe (as they say) and that wee mighte haue a Gospell stuffed with mens dreames and fancies? It woulde bee nothing else but [Page] a horrible confusion. Yee see then that our Lorde Iesus Christ hath not his authoritie among vs, vntill men bee put downe, and all other creatures with them, and that all giue eare vntoo him fro the least too the moste. This in effect is the matter which wee haue to beare in minde. And in deede wee see howe that in ano­ther Text too the Corinthians, 1. Co. 2. b. 6 Saint Paule declareth that he had preached the perfect wisedome, when he did set foorth our Lorde Iesus Christ, and that there a man shall finde whatsoeuer hee can wishe for his welfare. And in one other Text too the Ephe­sians hee sayeth, Eph. 3. d. 18 that that is the thing wherevntoo wee must ap­plie all our studie, bothe farre and wide, so as wee neede not too bring any petie trashe, too further the thing that hee had sette out afore. Then sith it is so, wee see that all suche as intangle them­selues in mens deuices and inuentions, haue a disguised Iesus Christ, and a bastarde Gospell whiche God disclaymeth, so that our Chri­stianitie can bee no Christianitie, except wee continue in the things whiche wee haue learned of the sonne of God, who is our onely Master, and in the things which the Apostles also haue taught vs in his name. Lo what wee haue too remember in this Text. Nowe heerevppon Saint Paule sheweth his owne conuersation, whereby it maye bee gathered, that out of doubt hee was as it were fashioned by the spirite of God. For so straunge an alte­ration as was seene in hys person, coulde not happen, except God had put too hys hande, and wrought after a secrete and vn­accustomed fashion. And so yee see in effect whereat hee amed, when hee sayeth that the Galathians knewe his conuersation or maner of lyuing. VVee haue heere a good lesson. Howbeeit, that we may profite the more by it, let vs marke howe Saint Paule con­tinueth the thing that hee had touched afore: which is, that a man shall not find a stedfast foundation in any creature whereon to setle fayth, but that God onely must bee the founder thereof, and al­though men bee meane, and instrumentes of it, yet notwithstan­ding they haue neede too bee authorised of God, and too haue it knowne that hee hath sent them and allowed them, and that they bring not any thing which they haue not receyued of him. Nowe if a man haue an eye too the vertues that were in Sainct Paule, [Page 35] certainly hee deserued well too haue some credite and audience a­mong menne. Yet notwithstanding hee acknowledgeth and con­fesseth, that hee is nothing as in respect of himselfe, and that all that euer he hath, is onely to serue our Lord Iesus Christ, and to set forth the things faythfully which he hath receyued of him. [...] VVhat shall wee then say too such as haue neither good life, doctrine or ought else? VVhereas they call themselues Prelates, and take vp­pon them some statelinesse and superioritie, so as their sayings go for sawes: are they therefore aduaunced aboue S. Paule? [Admit they were:] yet must all loftinesse of man ceasse, and bee pulled downe, so as nothing may hinder the exalting of Iesus Christ. As for example, Math. 11. b. 11. although S. Iohn Baptist had recorde borne vnto him that there was not an excellenter man borne of woman: yet not­withstanding he saith that both himself and others must be dimini­shed, Iohn 3. d. 30. that Iesus Christ might grow and increase. Likewise S. Paule speaking of it in another place, Ephe. 1. d. 20. sayth that the Church must in such wise be builded, as our head Iesus Christ may always haue preemī ­nence. Col. 1. c. 18. For if we should so aduance men, that Iesus Christ should be defaced among them, that were a terrible building, and such a one as should bring nothing but ruine and confusion. And in good sooth, if a man should become as big as a Piller of this Church, and his head of the bignesse of ones fist, so as it should be hid betwene his shoul­ders: He should be a monster, and it were much better for him too keepe his ordinarie proportion. But like as the Church is the bodie of our Lord Iesus Christ: Eph. 1. d. 23 so must hee bee aduaunced aboue all men, and euery man must loke vpon him, and sticke to him. And certesse the Papists condemne themselues at this day by their own prouerb, in that they say a man cannot knowe God for his Apostles. And in verie deede they haue buryed Iesus Christ in such sort, that he is as good as hidden in the worlde. For they haue robbed him of all that belonged to him: Esa. 33. d. 22 insomuch that whereas he is called the lawgiuer, the Iudge and the King, to shew that he alonely ought to beare rule: we see how mē haue decked thēselues with all those feathers. Ther­fore let vs kepe our selues from such confusion: & if we increase, let vs always abide in the root & groundwork of the simplicitie of the Gospell. Let vs take good heed that we swarue not a heare breadth [Page] from it. And as touching that which is rehersed heere concerning the conuersion of S. Paule: it tendeth still to this ende, namely to do vs to wit, that he did not thrust himselfe in of his owne heade, but that God reached him his hand, and that the doctrine which he had preached was giuen him by reuelation, so as it might safely be hilde as the worde that proceeded out of the mouth of God, and [conse­quently] as the certaine and infallible truth. I haue tolde you here­tofore, that if a man seke to be heard for his owne skil, for his great and deepe vnderstanding, for his fayre speech, or for his great elo­quence: all those things are nothing but filthinesse and dung, and that God only must haue that authoritie and honor at our handes: and that forasmuch as it pleaseth God to speake to vs by the mouth of his only sonne: only Iesus Christ must haue the preeminence to be the master and teacher of all his, and wee likewise must become his flock to heare his voyce. Lo how our Lorde Iesus Christ is to be honored among vs: namely by becomming his true scholers, and without feyning. In the Popedome a man may wel ynough worship some Marmoset with the honor of Iesus Christ, whē as in the meane while the Gospell is troden vnder foote and blasphemed, and yet notwithstanding those blind wretches thinke themselues too haue made a fayre hande. Yea, but [in very deed] it is an open spitting in the face of our Lord Iesus Christ, when men renounce his woorde wherein they should beholde his glorie and maiestie, as Saint Paule sayth in the seconde to the Corinthians. 2. Co. 3. b. S. Then is it no honouring of Christ, when men make many murlimewes and ceremonies: but when they submit themselues simplie to the doctrine wherein it is his will to be knowne, and wherein hee sheweth himselfe vnto vs as it were face to face. Thus ye see in effect what wee haue too beare away. And herewithall in this conuersion of Saint Paules, wee see perfectly the heauenly power which he minded to shewe vs heere: that is to wit, that it was not of man, but that God had vttered hys arme, to the ende it might bee knowne that such chaunge came of him, and that S. Paule was become a new creature. For surely it is a more excellent worke of God, when a man is repayred after his I­mage, than when we be borne into this transitorie lyfe. And so wee see howe Saint Paule was made a newe man. And that is the cause [Page 36] why he sayth expresly, that he persecuted the Church of God, that he made hauocke of all things, and that he played the cutthrote (as ye would say,) vntil God had changed him, and of a rauening woolf made him a meeke sheepe, and finally a sheepheard in his Church vnder our Lorde Iesus Christ. Thus then we perceyue, that S. Paule was sent vs by the hand of God, and that he bringeth a sure marke, so as we see he did not thrust himself in, but that it was a worke of the holy Ghost, and there was nothing of his owne coyning in the doctrine that he preached, forsomuch as it behoued him too haue quite and cleane renounced himselfe, to the end to giue and applie himself to the seruice of our Lord Iesus Christ. For had S. Paule bin led with vainglorie, wee bee sure he was honoured among his owne countrymen, and he could haue wonne his spurres there. Againe, if he had stood vpō the reputation of a holy life, he was vnblameable. On the other side he was at his ease & liued in rest. But it stood him on hand to haue made no more account of all the things that are to be desired to the worldward, and which he had highly esteemed be­fore, Phil. 3. b. 8. than of dung & durt, (as he himself protesteth to the Philippi­ans) and it behoued him to cast thē al away as things hurtfull, foras­much as he saw well how they were all of them impeachments that hindered him frō comming to our Lord Iesus Christ. S. Paule ther­fore not onely gaue ouer the reputation which he had to be a great doctor, & therwithal a holy mā, & as it were a little Angel: & more­ouer the rest, ease & commodities of the worlde: but also did before god giue ouer all his opinion of purchasing eternall life by his own good workes. All these things he reiected as abhominable, knowing well that he was blinded with pride, in that he had imagined that a­ny thing was auaylable before God, or that he could purchase any fauor by that meane. It behoueth him (say I) not only to haue thrust all these things vnder foote, but also to haue abhorred them, as hee himselfe protesteth. Forsomuch then as we see this, we be so much the better confirmed in that which he sayth: namely that in execu­ting his office of Apostleship, he had nothing of man, nor of himself, for he had bin quite & cleane stripped out of all the things which he had made great accoūt of before. For in that he cōfesseth himself to haue bin a persecuter of Gods Church, we see that to the entent to [Page] mainteyne still the honour of God, and the authoritie and maister­hod of our Lorde Iesus Christ, whom he serued, he doth not in any wise spare himselfe. But behold also it behoueth vs to proceede in the like cace. If we purpose to imploy our selues to Gods seruice, it standeth vs on hande to forget our selues, and not to be curious in seeking the things that are for our owne behoofe, or for our owne honour. Vntill such time then as we bee come to the vtter abasing of our selues, wee can neuer giue our selues to the seruice of God wherevnto we bee called. I speake purposely of those that haue the charge to preach the Gospell, whom it behoueth too bee abaced in themselues, or else they can neuer execute faythfully the charge that is committed vnto them. On the other side, we see howe Saint Paule doth not disguise any thing, nor take any shadowe or couert to bee receyed among men, but had rather reape the blame that hee had deserued, and to bee shamed afore men, than to couer him­selfe with vaine startingholes. For he sayth he had persecuted the Church, bin a rouer and a cutthrote, and had shedde innocent bloud. But yet doth not this proue that Saint Paule had not indeuered to liue in holinesse and perfection: Phil. 3. b. 6. for hee had bin a myrror of great vncorruptnesse. He termeth himselfe vnblameable: and not with­out cause. For he sayth he was so blynded, that he thought himselfe righteous before God, bicause there was not any spot in him that coulde bee condemned by men. Truely there was hypocrisie in him, like as there is in all men that are not renued by Gods spi­rite. VVhen they surmyze themselues to bee well lyked of all the worlde: then is it certaine that they are nothing but corruption, till God haue taken them into his guiding. And so ye see that men shall bee abuzed, bicause they sticke too theyr mother witte in iud­ging what is good and euill. But contrariwise our Lorde Iesus Christ telleth vs, Luc. 16. d. 15 that all the things which are highly esteemed a­fore men, are abhominable before God. Surely howsoeuer the cace stand, S. Paule had indeuored himself to liue holily and without any blame or reproch, And yet for al that, when he was once conuerted, hee coulde not say hee had done well, and that his deuotion was woorthie too bee allowed. But contrariwize hee declareth that he had bin a persecuter, and that all this geere was nothing woorth. [Page 37] VVhat is too be sayd then of that which now adayes is called deuo­tion and the seruis of God? [...] As for example, in poperie those termes runne roundly ynough in euery [...]mans mouth: al things are done of good intent, all men (too their owne seeming) haue affection and zeale, and they beare themselues in hand that God is much behol­den and indetted too them for the things whiche they doo. Yea, but wee know that God hath not commaunded them any of the things that they bring vnto him, but euery of them behaueth himself after his owne fancie. How soeuer the worlde go with them, it is but an opinion, that they weene they doo well, and that is all. One sayes, it seemeth so to me: another sayes, I learned it so, and so was I taught. Now if God should allow all these things, he should haue great bur­thens to beare. For the things that men haue inuented of their own heads, are but stinking dung before him. And yet for all this, euery man alledges this foolish bragge, that he ment to serue God. But therefore it is sayd in one woord by the Prophet Esay, Esay. 1. c. 12 who hath re­quired these things at your hands? Lette him that set you a woorke pay you. For as for mee, I will neuer put this geere in my reckening booke: I vtterly disclayme it, bicause I require obedience. Now S. Paule hath very wel gathered this matter. For if he had iudged here of other men, it shoulde haue had lesse power and force, than when he speaketh of himself, and in nowise spareth himself, but sayeth that all the holinesse for which he had bin commended among men, was but a the euerie, bicause he had bin as a mad beast, full of fiercenesse and rebellion against God. Then if S. Paule make such a playne and free confession: must not all mouthes bee stopped, and al of vs vn­derstand that when wee thought too haue serued God, wee were (as yee would say) in a maze, and it was but a leading of vs too the bot­tome of Hell? And in good sooth, as the wretched vnbeleeuers rack themselues, they doo but double their owne condemnacion, for the Diuell snarleth them so much the more in their damnation. Ther­fore let vs acknowledge that wee haue bin rebelles too God euer since the time that wee would needes serue him so after our owne fancie, and that there was nothing in all our whole lyfe, but errour too make vs stray all the world ouer, and too plucke vs backe rather than too set vs foreward, and finally that all the deuotions whiche [Page] men deuyze, are but slightes and illusions of Satan, to sinke vs down too the deepest dungeons of death. So then let vs returne too this obedientnesse, and acknowledge that there is no way for vs too rule our life wel, but by being taught in the schoole of the Sonne of God. But doo wee thinke that the Superstitions that raigne now adayes in the world, and haue their full scope there, are better than the tra­ditions that were in the tyme of S. Paule? It is true that there were many wicked corruptions in the Churche of the Iewes. For Sectes were sprung vp, and the Pharisies (whiche were yet the purest and soundest of all the rest) had mingled many gewgawes with the ser­uis of God, in somuche that all was corrupted among them. But howsoeuer they fared, yet Sainct Paule had alwayes the lawe and the holy Scripture. As for the traditions whereof he speaketh, he tooke them as appurtenances: but yet in the meane whyle his mynde was too mayntayne the Lawe of Moyses, whiche had Gods woorde in it, and the vnchaungeable truthe, and whiche ought too haue the same reuerence to the worldes end. Yet notwithstanding he had but the letter of the lawe, as wee haue seene heretofore in the Epistle too the Corinthians. 2. Cor. 3. b. 6 But now adayes as for them that bee the deuoutest in the Popedome, what haue they? VVhen they haue alledged all that they can, it is certayne, that the holy Scrip­ture is as good as buryed among them, and noman makes account of it. They will not say that it ought to be cast away, for that were too great a blasphemie, and men would abhorre it. But what soeuer they pretend, the Gospell is nothing with them in comparison of that which hath bin ordeyned by their holy Councelles, and by our moother holy Churche. Yea and they are not ashamed too say, that the Gospell & al the holy Scripture is as a noze of waxe, so as there is no certaintie in it, but that it muste bee interpreted altogither by men. Lo how Iesus Christ is mocked and skorned. Thinke yee that such men may make vs beleeue all their owne inuentions, when as they be so manifestly contrary to themselues. Then let vs marke, that if S. Paule did so condemne himselfe with his owne mouthe [in the things that he did] when he followed not our Lord Iesus Christ: no excuse shal be auayleable nor go for payment before God, when men swarue aside from the simplicitie of the Gospell. This is in ef­fect [Page 38] the thing that we haue to gather vpon his text. But let vs marke therewithall, that God vttered a singular grace in S. Paule, too the end that by his example wee might know, that our calling too sal­uation hath bin of his meere and vndeserued goodnesse. And fur­thermore, that if we haue sliddē backe, and broken our promis made in Baptime to our Lord Iesus Christ, yet how soeuer the cace stand, we shall not fayle to be receyued to mercie, so we confesse freely & without hypocrisie, that there was nothing in vs but confusion, and that God must haue bin fayne to remedie the matter of his wōder­full goodnesse. True it is (as I haue touched afore) that S. Paule was taken for a holy man, and it might well haue bin sayd, that God had accepted his deuotions, and that there had bin some good prepara­tion in him afore hand: howbeit, all that was but a pluckyng of him backe, Phil. 3. b. 8. as I haue touched already in the thirde too the Philippians, where he sayth he could not take hold of Iesus Christ, and of the in­comprehensible benefites that are in him, vntill he had mislyked all the things that he had earst esteemed and had in reputation, as his owne rightuousnesse and holinesse. VVee see then after what sorte God wrought in the persone of Paule, in somuch that in the first to Timothie, 1. Tim. 1. c. 13. he setteth foorth himself for an example & patterne, say­ing that Iesus Christ had shewed in him, that he was come to saue all wretched sinners, to the end we should not doubt too bee receyued when we keepe the right way. VVhat did Frewill in S. Paule for the bringing of him to the obediēce of the Gospel? [nothing:] but God was fayne too thunder downe vpon him from heauen, too driue out the pryde and presumption that was in him. He was not only drawē by the hand, but also God did caste so thicke scales vppon his eyes, that hee was as a blynde wretche. And besides that, he was stric­ken too the ground and astonished, too shewe that the knowledge and cunning, whiche he thought himselfe too haue before, was but starke blindnesse, and that this darknesse had serued too bring him too a new light. For if God had lette him still alone in his perfect plight, surely there woulde alwayes haue remayned some foo­lish selfeweenyng in him, and he would alwayes haue mingled some tricke of his owne deuyce and brayne, with the doctrine of our Lord Iesus Christ: & therfore it behoued him to be blinded & to abide so. [Page] For in asmuch as he had earst bin in great reputation, and bin temp­ted to hold his state still: it was requisite that he should be brought downe, and lifted vp againe, and caried like a little babe, or rather like a carkesse or dead body. Thus yee see how it behoued S. Paule too bee corrected after a violent maner: whereby wee see that no­ther free will, nor deuotion, nor holynesse stoode him in any steede, but that all ought too bee attributed to the meere mercy of God. And in very deede wee see how he yeeldeth a pure and vnconstray­ned confession thereof. Then seyng it is so, let vs marke also, that when God calleth vs too him, it is not for that he seeth vs disposed therevnto, or for that wee bee in any good readinesse too it afore hand: but bycause it pleaseth him too drawe vs of his owne meere mercie, as we shall see yet more at large hereafter. And if we minde too be parttakers of the grace of our Lorde Iesus Christe as S. Paule was, the way what wee must take, is to confesse that there is nothing at all in vs, but that wee must bee fayne too receyue from aboue, all the things whereof wee bee destitute, and too haue God woorke in vs after such a sorte, as the prayse of our saluation may bee reserued too him alone without any exception. And in that respect also S. Paule addeth, that when it had pleazed God too call him too preache the Gospell, he did immediately fall in trayne, and w [...]yted not at all for the ad­uice of man, for it was ynough for him that God had sente him, and that he was auowed by such a Mayster. VVherevppon he did not in any wise spare himself, nor stand scannyng of the matter, but resol­ued himself fully to go foreward on his way, and to hold out in such wyse as wee haue seene, which is a sure record that God gouerned him by his holy spirite. This is the thing which wee haue too beare in minde. And therwithall we must also marke well how he sayeth, that God had prepared him from his mothers wombe, and in the end called him too publish his Gospell. Here S. Paule sheweth that his calling af­ter that maner, was not for any forewardnesse or woorthinesse that was in his owne persone: but bycause he had bin chozen of God, e­uen before he was borne. That is the cause why he purposely vseth this saying that from his moothers wombe, he had bin as it were sepa­rated and dedicated vnto God. How then could he bring any thing of his own power? For what could he do when he was yet vnborne? [Page 39] God therefore must needes bee the woorker in that behalfe. Again, he addeth that God called him. True it is, that he speaketh this cō ­cerning his office: but yet notwithstanding hee magnifieth Gods goodnesse in generall, to shewe that too him onely we be beholden for all that wee haue, not onely in respect of this flightfull lyfe, but specially for the euerlasting saluation of our soules. This cannot be layd out too the full at this time, and therefore wee will leaue a peece of it till the next time. Howbeit for a conclusion, let vs marke how S. Paule sheweth vs as it were in a mirrour, that our yeelding of our selues in obedience vnto God, happeneth not through any mans putting foorth of himself, but through Gods reaching out of his hand from aboue, and through his drawyng of vs too himselfe, euen at such time as wee could not seeke him. No doubte but men will alwayes imagine somewhat too commend themselues withall. Neuerthelater all is but illusion: and the Diuell vseth that tricke to make vs too darken Gods grace, too the intent wee might be bereft of it. For it is good reason that God should leaue men in such plight as they bee, when they will take vpon them that whiche belongeth vntoo him, and not condemne themselues as they bee woorthie. Therefore let vs marke well, that all the goodnesse which wee per­ceyue in this world, proceedeth of Gods meere grace, and that there is not any thing that can bee graunted too our selues. And that wee may the better perceiue this free goodnesse: let vs vnderstand that wee must lay downe all worthinesse of our owne desertes, and haue an eye, first too Gods free election, and afterward too his callyng. VVherefore then are wee inlightened with the knowledge of the Gospell? Is it for that wee haue deserued aught? No: but bicause God hath chozen vs before wee were borne, yea and euen before the making of the world, Eph. 1. a. 4. as it is sayd in another place. Yee see then at what poynt wee must begin, too the end wee bee not puffed vp with vayne pride whiche woulde make vs breake our neckes in the end, but rather bethinke vs too walke in lowlinesse, remembering how it is sayd in another place, VVho is it that sholeth thee out, or that maketh thee more excellent than others? It is God (sayth he,) who hath done it of his owne meere goodnesse. VVhen S. Paule confesseth there that it is God which hath separated or sholed vs [Page] out: it is to cut off all allegations of men, beyng well assured that no man can say he is better than his fellowes, saue onely bicause God hath chozen vs, yea euen before we were borne. And this choyze of God is secrete, vntill he shewe by effect that he calleth vs too him. And how doth he that? By his Gospell: and therein there is a dou­ble grace. The one is when the doctrine is preached too vs. For we see the miserable state of the world, how a number of sillie soules, and a number of blinde wretches wander there in darknesse, with­out succour or ayde, when in the meane whyle our God offereth vs foode, yea and putteth it intoo our mouthes: and is not that a sin­gular grace? But yet further, God muste bee fayne too call vs in­wardely, and too touch vs in such wise by his holy spirite, as his do­ctrine may rightly haue authoritie with vs, & wee acknowledge that it comes of him, and he seale the same in our hartes by his holy Ghost, [...]. Cor. 1. d. 22. accordyng as he speaketh of it as well in the second too the Corinthians, as also in the first to the Ephesians. To be short, accor­ding as it is sayd by the Prophete Esay, Eph. 1. c. 13. that it behoueth vs too bee taught of God: Esay. 54. c. [...]3. Let vs vnderstand that we must be throughly assu­red in our hartes by the holy Ghost, that the doctrine whiche wee hold commeth not of men, but is the infallible truthe of God: and wee cannot but haue so sure record of it, that (if wee be not to leude and vnthankfull,) wee may perceyue by eye sight, that it is the very same wherevnto we ought to sticke euen to the end, and also which will bryng vs into the kingdome of heauen, when wee shall haue fi­nished our course in this mortall life.

But now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs per­ceyue them more and more, to the end that beyng humbled to mis­like of our selues, and to renounce all our own wicked affections & desires, we may offer our selues to our Lord Iesus Christ, and yeeld him the honour that he requireth at our hands, not only for fashion sake, but also in such wise, that as he hath his mouth open too shewe vs the way of Saluation, so wee also may haue our eares attentiue to submit our selues quietly vnto him▪ and our hartes open, so as there may be nother hardnesse nor sturdinesse in them, but that wee may abide his yoke, beyng readie too receyue the same, and too dedicate [Page 40] our whole life too the obeying of him, and too the framing of our selues vnto his holy will, that when Gods name is so glorified in vs, others may also be drawen therevnto, and all of vs be gathered into his flocke, to the end wee may woorship him with one common ac­cord, and our Lord Iesus Christ haue the due honour and seruis that belongeth vnto him. And for the performance hereof, it may please him to rayse vp true and faithfull ministers of his woord, &c.

WEe haue seene what cace is handled heere by S. Paule: that is to wit, that men ought not to bee aduaunced so highe, as that the glory of God should bee defaced or diminished in respect of them, or of the reputation that we haue of their persons. For oftentimes we be giuen to cōmend creatures to much, so as the same carieth a pre­iudice to Gods woord. And although S. Paule cōpare himselfe heere with the other Apostles: yet hath he not regard of his own person, but is desirous that the gospel which was cōmitted vnto him should be receiued with al reuerēce. And for the bringing thereof to passe, he alledgeth here Gods graces rather thā his own vertues. For he doth not alledge or rehearce heere what he had done as of himselfe, but [Page] what he hath donne through the chaunge that was happened vnto [...] him, which men might perceiue to be from heauen, and not through his owne indeuer. Yea and we see, how he declareth freely, that all his chaunging after that maner, ought too bee fathered vppon the meere goodnesse of God: for he vseth the terme of good Pleasure. VVherein he excludeth, what soeuer is of man, to the end it should not bee thought that he minded too reserue aught too himselfe. A­gaine, he sayeth not that he had sought the Gospell, but that he had had it by reuelation. Thirdly he sayeth it was God that called him. And lastly he sayeth that it was not for any readinesse that was in himselfe afore hand (as peraduenture a man might put one of vs too some seruis when he findeth vs meete for a thing:) but he sayeth that God had separated him aforehand from his mothers wombe. VVee see then that S. Paule intendeth not to exalt himself, but only too make Iesus Christ knowen by his meanes, and to keepe the do­ctrine of the Gospell from impeachment vnder the colour that o­ther men had gotten great reputation through the whole worlde. And (as wee see) the troublers that were come into the Countrie of Galatia, tooke a deceytfull couert vnder the name of the Apostles. S. Paule therfore sheweth, that the thing which hee hild, he had not of men. And likewise also he braggeth not that he had conquered o [...] deserued aught, but that at leastwyse it was knowen how God had so set out his grace in him, as the same serued to make the doctrine of more authoritie which he bare abrode. But by the way, there is no doubt, but that in the persone of S. Paule, wee haue heere a mir­rour of Gods goodnesse, in such sort as it sheweth it selfe towardes vs, and whereof we bee parttakers, to the end that all men from the smallest to the greatest, should learne to humble themselues. Ther­fore when wee come too the knowledge of the Gospell, although wee haue no suche reuelations as Paule had: yet notwithstanding, this thing dooth alwayes take place and hath his continuall course, namely that it is not of our selues, nother can men put foorth them­selues to it of themselues, but all proceedeth of Gods meere good­nesse, for that he hath so ordayned. For the woordes that S. Paule v­seth, exclude all respectes that can bee had, as when one man shall doo another man good for some desert, or for some other thing that [Page 41] he findeth in his persone. He dooth no more heere, but set downe simply, that for asmuch as God findeth no woorthinesse in vs, ther­fore when it pleaseth him to accept vs for his children, and to draw vs too the knowledge of his Gospell, he sheweth that his so doyng proceedeth of his owne purpose and will. Thus then the thing that we bee taught heere, is that fayth is in suche wise the meere gifte of God, that men cannot chalendge too themselues the prayse of their comming too the light of the Gospell, where their happinesse and welfare lie, but ought to glorifie God, bicause he hath bound them too him by choozing them, and calling them too leade them there­vnto: for as for the cause thereof, he seeketh it in himself and in his owne meere mercie. As much is too be sayd of all the charges wher­aboutes God imployeth vs. True it is that men chooze one another according as they see abilitie in them to bee put to some buzinesse: so as one is set too rule a countrie, another too preach Gods word, and another too this or that. In so doyng wee haue an eye too the things that God hath put into euery man, and it is good reason so to doo. But yet for all that, how soeuer the cace stande, hee that is so chozen, (what handsomnesse and abilitie soeuer he haue too go through with his dutie) must vnderstand that God had marked him out before▪ and that he is not framed theretoo by his owne policie, but that God hath wrought it in him. And therfore let vs not thinke that he which hath a better and more foreward wit than other men, hath it of himself. For whereof is it long that wee bee not blockish as many creatures are, whom we see to be without witte or reason? VVho is it that hath put suche difference betweene men? It is cer­tayne that of necessitie God must haue marked vs out, and appoyn­ted what wee should bee, euen before wee were borne. And there­fore who soeuer hath eyther wit or any other excellent gifte aboue other men; lette him assure himselfe that God hath fashyoned him therevnto. Againe, when wee bee come too age, God muste bee fayne too thrust vs still foreward and too guyde vs, howbeit that the same bee by a secrete power. VVee see that the Paynims haue some care of the bringyng vp of their children, and that some of them haue a better minde to their studie than others. But yet how soeuer they fare, it is God that guydeth and gouerneth them from [Page] aboue, so as all ought too bee attributed vntoo him. And heere yee see why S. Paule hauing sayd that God reueled his sonne vnto him, addeth that as he had called him too preach, so also he had erst sho­led him out aforehand from others: that is too say, he had hild him fast as he that wist well too what seruis he were best too apply him. Then seyng it is so, wee haue cause too walke in humblenesse, assu­ring our selues that if there bee any excellencie in vs, wee muste not euery man bragge of it as of his owne, but acknowledge God too bee the author of all that he hath bestowed vppon vs, and that his meere goodnesse is the fountayne whereout of wee draw. Now if this extend too the smallest giftes of grace which wee receyue of him: what doth it too the inestimable benefite which he bestoweth vppon vs, when he calleth vs too the knowledge of his Gospell, when he openeth vs the gate of Heauen, too shewe vs that he hol­deth vs all for his children and that he is our father, and when our Lord Iesus Christ is so knit vnto vs, that by his meanes wee bee al­ready made sure of the endlesse lyfe? Can we say that we haue any thing of our owne, when God maketh vs parttakers of suche a trea­sure? Yee see then that the thing which wee haue too gather vppon this streyne, is that God hath so reserued too himselfe the dispo­zing of mans lyfe, that it is his peculiar office to guyde our steppes: and he knoweth wherevntoo he hath ordeyned vs. And therefore it becommeth vs too magnifie his mercie, in that he hath vouchsa­fed too inlighten vs by beleeuing his Gospell, too the intent wee might knowe him too bee our father, and rest vppon him, and pray vnto him with full trust. Let vs assure our selues, that the hauing of this commeth not of our owne freewill, but of his touching of vs too the quicke by his holy spirite. For our Lord Iesus Christe who hath all wisedome in him, cannot bee knowen of vs except he bee reueled, according as he himselfe auoucheth that noman commeth vnto him except the father drawe him. Iohn. 6. e. 44. Beholde, Iesus Christ was conuersant in the worlde at that time: he preached the Gospell and published it with open mouth: and yet notwithstanding he sayeth that noman shall come vnto him, that is too say, noman shall frame himselfe too his obedience, except the father haue wrought in his hart by the power of his holy spirit. Now that Iesus Christ is separa­ted [Page 42] from vs as in respect of distance of place, and as in respect of hu­mane nature, so as wee see him not heere beneath too haue any vi­sible knowledge of him: how shall wee come vntoo him, if wee bee not drawen by the grace that is spoken of heere? And if fayth bee a speciall gifte of God, and wee cannot come too our Lorde Iesus Christe except we bee led vnto him by the hande of God his father: howe can they that should drawe others doo it of their owne abi­litie? Needes then muste God vtter yet a second woorking. And that is the cause why Sainct Paule setteth downe bothe twayne of them: that is too wit, firste that he had bin inlightened himself, and secondly that he had bin ordeyned and stablished as a Mayster and teacher too drawe othermen, to the good way of Saluation where­in God had set him. VVherefore let vs assure our selues, that God graunteth a singular grace too such as haue charge too preache the Gospell, when he voutchsafeth too apply them therevnto. And that is not onely too the end that wee which are in that state and office, should walke in the feare of God, and not chalendge aught too our selues: but also too the intent that euery man should in that behalf haue a record of the loue that God beareth too his Churche. If men should thrust in thēselues on their owne heads, it might be sayd that wee were taught at all aduenture. But when as we know that nomā is of sufficient abilitie too open his mouth to speake of Iesus Christ as he ought too be spoken of, but that it is Gods doyng to send forth those of whom it behoueth vs to be taught: thereby wee perceyue the care that he hath of vs, & finde much better that he is our father and hath not forgotten vs. And moreouer this serueth to ingraue the truth of the Gospell in our hartes, to the end wee may know how it is not a doctrine that proceedeth of men, but as of Gods sendyng? And that although he be serued by his creatures: yet notwithstāding he maketh them as instruments of his spirit, and it is he himself that gouerneth them. Yee see in effect how we may make our profite of this doctrine. But yet doo wee vnderstand Gods grace the better, in that it is sayd that he hath chozen vs and kept vs too himself, euen from our moothers wombe. And yet is this no let, but that he hath also moreouer reserued vs from before the creation of the worlde, according as Sainct Paule speaketh in other textes: Eph. 1. a. 4. howbeeit it [Page] is ynough that in this place he excludeth all that euer commeth of men. VVhen a childe commeth out of his moothers wombe, what bringeth he with him? VVhat woorthinesse [hath he]? Surely he is a poore carkesse full of filth and vncleannesse. Now then if God marke vs out at the time when there is nothing in vs woorthie too bee accepted of him, or whiche deserueth any loue or lyking: wee may perceyue thereby, that if he apply vs too any honorable seruis afterwarde, it is by reason of his owne mercie, accordingly as they whome God gathereth too bee of his flocke, are called instruments of his goodnesse. Thus yee see that the cause why Sainct Paule speaketh purposely of his birthe, is too shewe that there was no pre­paration on his owne behalfe when God drewe him, but that God had respect too his owne eternall election, the which he continued, in that it was his will that the same creature shoulde come into the worlde, and had alwayes guyded it too that ende. Then let vs as­sure our selues, that when soeuer God bestoweth any of his be­nefites vppon vs, wee muste alwayes come backe too this princi­ple, namely too mount vp too his euerlastyng purpose. Not that wee bee able too comprehende howe or why hee hath chozen vs, (for that passeth all capacitie of man.) But for that wee muste con­clude, that Gods preferring of vs before those whom he leaueth as of castes, is not for that hee findeth vs woorthie or capable of suche a benefite, but bycause hee had so ordeyned before he had created vs and put vs intoo the worlde, yea and euen before there was ey­ther heauen or earth. Iohn. 6. d. 37. And that is the cause why it is sayd that it be­houeth vs to be giuen to our Lord Iesus Christ before we can come vnto him. And who is it that maketh that gift? It is not euery mans offering of himself of his owne meere motion. True it is that wee ought to do so: for our fayth importeth obedience & sacrifize, so as it becōmeth vs to dedicate our selues to God willingly, & to make a present bothe of our bodies and of our soules vnto our Lord Iesus Christ, as to him that hath bought vs. Neuerthelesse, this (as I sayd) is not of our owne meere motion, but God must be fayne to bowe vs therevnto. And why so? Euen bycause wee were his afore. And how belong wee too him? not by inheritance, nor by any title that wee can alledge on our owne behalf, but only bycause he choze vs. [Page 43] Now then wee see what this texte importeth. But let vs come backe [...]oo the cheefe poynt that Sainct Paule treateth of heere. For the things that I haue discoursed hithertoo, are but too shewe that our adoption serueth not too bereeue God of his glorie, whiche thing they doo that bragge of their owne free will, vertues, and merites. VVherefore lette vs put away all such pryde, and confesse that wee bee beholden too God for all things. Howbeit let vs also consider therewithall, that Sainct Paules rehearsing of this chaunge, is too assure vs throughly, that the doctrine whiche he deliuered vs in his lyfe, and which wee haue nowe still in wryting, is not of this world, nor forged of his owne brayne, but a thing wherevnto he was pre­pared of God. And wee haue neede to bee grounded vppon suche a certaintie, for else, whereas our fayth ought too gette the vpper hande of Satan and of all things that are agaynst our Saluation: it should alwayes stagger, yea and bee but a waueryng opinion. But nowe let vs see a little what battelles wee haue too indure. If wee leaned vntoo men, what shoulde become of vs? what steadinesse would there bee in vs? Seyng wee bee dayly assayled with so many temptations, that by all lykelihood wee should bee ouerwhelmed and perishe: as for example, in that our nature is so wholly incli­ned too distrust, too lying, too vanitie, and too deceyt: and againe, in that we haue so many lustes, which are as stormes & whirlwindes to ouerthrow all our fayth: were it possible for vs too stand or too haue any constancie, if we were not grounded vpon God, and knew that the doctrine which wee followe is the pure truth that procee­deth out of his mouth. Then standeth it vs on hande too haue that first of all. True it is that among the Papists men wil content them­selues with some imaginacion. For it is ynough with them, too be­leeue as the Church beleeueth, as they say. Howbeit in the meane whyle the Diuell holdeth them in his nettes, and they be like sillie beasts that are starke blind. But as for vs, wee muste bee out of all doubt, that we be taught of God, and that the woord which we fol­low is his. Therefore it behoueth vs to giue eare too the preaching of the doctrine which was brought by S. Paule, and therewithall too consider that S. Paule did not thrust himself in of his owne head, but that God serued his owne turne by him, as by an instrument that [Page] he had ordayned too that purpose. Thus yee see wherevntoo it be­houeth vs too referre that which is spoken heere. For had S. Paule followed Christianitie from his childehood, or had he learned it at schoole, truly it had bin a gift of God: but then had not we had such an open auouchmēt and euident record as we haue by his chaunge, in that of a rauening woolfe he became not onely a sheepe, but also a sheepeheard: and whereas he had bin a deadly enemy of the Go­spell, now he is become a seruant of our Lord Iesus Christ: & wher­as erst he had nothing in him but blasphemie, crueltie, pryde and re­bellion, wee see he hath the zeale of Gods spirite, he hath all humi­litie and meekenesse. Seyng then that wee perceyue so great and suddayne a chaunge, it is as much as if God had vttered his power of purpose that S. Paule should not be taken for a mortall man. And verely for the same cause also did God take vp Moyses intoo the Mountayne, Exod. 24. c. 18. and keepe him there by the space of fortie dayes, when he intended too haue his lawe published. For had Moyses [foorth­with] preached the things which he knew by reuelation: surely he had discharged himself of his duetie as a true seruant of God: but the thing had not bin knowen too be so excellent as it was, in that God kept him fortie dayes vppon the Mountayne, and afterwarde made him come downe with a shyning face, so as mē could no more abyde too looke vppon him without dazeling of their eyes, than too looke vpon the brightnesse of the Sunne, but he was fayne too put a veyle before him. Therefore all these things serue too proue, that he deuised not the law of his owne head, but was as an Angel of hea­uen, yea and muche more excellent than an Angell, for somuch as God had ordeyned him therevntoo. In lyke cace is it with the A­postles, for Iesus Christe could well haue chozen such as had bin ex­ercyzed a long whyle aforehand in the Lawe and holy Scriptures, and had some countenance to the worldward, and had already pur­chaced some reputaciō and degree among men: but he choze poore sillie soules and handycraftes men without any learning at all, and yet notwithstanding made them too speake after suche a straunge fashion, that through the eloquence and hyghnesse of knowledge which was in them, they passed all suche as had bin esteemed moste skilfull and sharpwitted in the worlde. VVee see then that by [Page 44] Gods so suddayne chaunging of them, their doctrine was made of so much the more authoritie vntoo vs. Euen so standeth the cace concerning Sainct Paule. That then is a thing which ought too con­firme vs, and when soeuer wee bee taught by that whiche hee hath left in wryting, let vs assure our selues that God speaketh too vs, and that he was the instrument of our Lorde Iesus Christe. He ad­deth furthermore, that he did not then commune with flesh and bloud, that is too say with any mortall man, but went streytwayes into Arabie, where be abode three yeares, and from thence returned too Ierusalem too see Peter, and sawe not any other of the Disciples than him and Iames. Herein it might seeme at the first blushe, that S. Paule had to great­ly disdeyned the rest of the Apostles. For although he had the knowledge of the Gospell, yet might he well haue bin more con­firmed, and the consent and agreement that Gods children haue a­mong themselues, doth strengthen them the more, as wee finde by experience. It seemeth then that Sainct Paule disdayned a meane that was fit for himselfe, and might haue stoode the whole Churche in good steade. But there was a speciall reason that drewe him the other way: which was, that men should not surmyze that it came to passe by worldly meanes, for it was not yet sufficiently knowen. Then if he had gone too Ierusalem, and communed with the Apo­stles, men woulde haue sayde, this man is in s [...]me doubt, and there­fore he went thither too dispute, and in the ende was ouercome. And so it would haue bin thought that it had bin of mannes doyng, and the glorie of God had bin so much darkened thereby. But when as Sainct Paule had bin a man full of crueltie, that sought no­thing but too abolishe the memoriall of the Gospell, a sheader of the bloud of the Martyrs, a blasphemer of God, and an inforcer of the poore weakelings too renounce Iesus Christe: when as men sawe him too bee such a one, that is too say, as a man besides him­self with such rage, as he would neuer leaue till he had borne downe the Gospell: and yet notwithstanding sawe him so chaunged in one minute of an hower, and noman spake to him: yea and blinded and beaten downe too the earth, so as he lay there lyke a poore dead man, and afterwarde was rayzed vp agayne as it were out of his graue, and his eyes by miracle opened, so as God sente a man [Page] vntoo him of no greate fame named Ananias, who baptized him, strengthened him, and made him too receyue the vis [...]ble tokens of the holy Ghost: and that therevppon he went his way into Arabie, a countrie where Iesus Christe had neuer bin spoken of afore, (for although the Iewes had bin somewhat dispersed, yet was the Go­spell vtterly vnknowen:) I say, when wee see howe Sainct Paule went that way too woorke: who is he that can say that he learned aught of men, or that he had bin wonne too it by disputation, or by reason, or by any other maner of [worldly] meanes at all? Nay rather wee shall bee constrayned too graunt, that what soeuer was too bee found in him, was of Gods putting intoo him. That then was the speciall reason why Sainct Paule communed not with the Apostles. And truely heere he speaketh of them as it were in way of skorne, terming them flesh and bloud. Howbeit, it is not a de­facing of the giftes whiche they had receyued of God, when wee make comparison betweene our Lorde Iesus Christ and them. And wee ought too marke that well. For when wee speake of men, surely they may well bee called fleshe and bloud, as wee see they bee called in the firste of Iohn. Iohn. 1. b. 13 Yee see then that men of their owne nature are nothing but corruption. And for asmuche as they would fayne presume to much of their owne wisedome and power, or of their owne rightuousnesse and courage: therefore too put a­way all that pryde and fonde ouerweening, God sayeth VVhat are yee? Math. 16. c. 18. & Iohn. [...]. a. 6. fleshe and bloud. Yea and sometymes by this saying flesh and bloud, the holy Scripture meaneth this sinfull nature of ours whiche wee haue since the fall of Adam. For wee haue no more the vn­corruptnesse that was in vs, but contrarywise wee bee vtterly igno­rant or rather beastly, and there is nothing but filthinesse in vs, so as wee be not able too doo any thing that is aught woorth, further­foorth than God gouerneth vs. Lo in what wize we be termed flesh and bloud. And therefore it is sayd, that our beyng inlightened in the knowledge of our Lord Iesus Christ, commeth not to vs by he­ritage, nor is had of flesh and bloud, but that we bee mad [...] the chil­dren of God through his begetting of vs newe agayne by his holy spirite, yea euen after a speciall maner. For wee woulde holde altogither with the worlde, if he should let vs alone too our selues. [Page 45] Againe, in the sixtenth of Sainct Mathew it is sayde, that fl [...]she and bloud had not tolde Peter and his fellowes that Iesus Christ was the sonne of God: Mat. 16. c. 18. but the heauenly father. Thus ye see how men are called flesh and bloud: namely when they bee compared vntoo God, to shewe that wee haue not ought but corruption in vs. True it is that our soules are immortall: neuerthelesse the Scripture speaketh so of vs in way of contempt, to the ende wee shoulde bee voyde of presumption. But as for the Apostles, they were alreadie regenerated by Gods spirite: and therefore there was more in them than fleshe and bloud, as wee haue seene by the Text last al­ledged. Yet notwithstanding, whensoeuer they bee compared with God, then must al that is of our owne nature be comprehended vn­der the termes of fleshe and bloud. And why? For else it shoulde come in question, too knowe whether the Apostles might by their owne woorthinesse and excellencie preiudice the Gospell, as the foresayde troublers pretended to shrowd themselues withall. But Saint Paule sheweth, that if God withdraw that which is his, there shall remaine nothing either in Peter, Iohn, or Iames, but that they be the sonnes of Adam as other men are, so as there is nothing in them but corruption. So then let vs not abuse the gracions giftes that God hath put into them, to deface the Maiestie of him and the Gospell. Thus ye see after what maner Saint Paule speaketh here of the Apostles. For wee haue heard howe hee sayde heeretoofore, that if an Angell from heauen should gainsay the Gospell, he ought to bee hated and cursed as if hee were a Diuell. And how so? Is it meete that men should speake so reprochfully of the Angels which are so noble creatures, and which are called the heauenly princi­palities and powers of God? Ephe. 1. d. 2 [...] It is no wrong at all too doo so too them, when it commeth to the yeelding of soueraine dominion too our Lorde Iesus Christ who is their heade, for it behoueth them too be placed vnder him. Therefore let vs not thinke wee haue anie wrong offered vs, though we were troden a hundred tymes vnder foote, so it bee to the exalting of Gods name, and that our Lorde Iesus Christ may haue his dutie and supremacie reserued vnto him, so as hee may bee heard both of great and small, and all men submit themselues too him in true obedience of fayth. Nowe herevppon [Page] we may gather howe blinde the wretched Papistes are in honou­ring the Apostles and Martyrs in such wise, that God is robbed of his honour and seruice, insomuch as it should seeme that all that be­longeth and is reserued to him is put to the spoile and pray [among them.] For what difference make they betweene him and hys creatures? And besides that, our Lorde Iesus Christ is as good as buryed, bycause they plucke awaye the office from him that was giuen him. For in sted of beeing our Aduocate too giue vs ente­rance vntoo God his father, and that wee shoulde go right foorth vntoo him if wee intende too haue our prayers and supplications heard: they haue sette vp an infinite multitude of Aduocates, Pa­trones and Intercessours, and Iesus Christ is Iacke out of office. Nowe when wee see that the creatures haue obteyned such honour among men, that by that meanes God is as it were thrust backe, and his worde borne downe: thereby we perceyue that the Diuill hath turned all vpside downe. Therefore how soeuer the world go, let our esteeming of men be after such a sort, as God may hold still that which is his owne: and if we compare him with his creatures, let vs consider that all is but vanitie, and whatsoeuer commendation they haue here, the same is a recorde which God giueth vs of hys loue, to the ende we should keepe onwards vnto him, and he be ex­alted. Yea and let vs consider, that we cannot honour God as he de­serueth, but by submitting our selues to his worde. For all they that make many Ceremonies to beare men in hande that they desire to serue God, are mislyked of him, vntill such time as they be subdued to him, and also to his worde. And that also is a cause why S. Paule stryueth for the authoritie of the Gospell. For hee thinkes it not ynough too haue God and Iesus Christ talked of: but hee will also haue euerie man to receyue the doctrine conteyned in the Gospel, without gainsaying. And heereby wee see, how that nowadayes all Religion is decayed, and there is nothing but hellishe confuzion in Poperie. For there is talking ynough of our Lorde Iesus Christ, but after what sort? Knowe they his power? Can they tell too what ende hee is sent of God his Father, and what benefytes hee bringeth vs? No whit at all. He shall be called the Sauiour of the worlde, and in the meane whyle euerie man seeketh his saluation [Page 46] in himselfe, or at some Saints hand of his owne forging. Lo at what poynt they be. And therefore so much the more doth it stande vs vpon, to beare in minde the thing that is shewed vs heere: which is, that whensoeuer God is spoken of, Esa. 24. [...] the verie Sunne and Moone must needes be darkened (as it is sayde in the Prophete,) Esa. 6▪ d. 16 and there is not any that must not bee thrust vnder foote, too the ende that God may haue all preeminence. And forasmuch as God accepteth any honour or seruice that wee doo vntoo him, vntill wee bee subiect too his woorde: let vs receyue the whole doctrine of the Gospell and let nothing plucke vs backe from yeelding such reue­rence therevnto, as too submit our selues too all that is conteyned therein. This in effect is the thing that wee haue too gather vppon this place, where the Apostles are termed flesh and bloud▪ Further­more whereas Saint Paule addeth, that hee went to Ierusalem too see Peter: it is a sure recorde that his former speaking of his going in­too Arabie, was not of any pride or disdayne, but too the ende that Gods grace might bee knowne, and that no worldly meanes might bee made as a veyle too keepe men from knowing that Ie­sus Christ had wrought by singular myracle, in that a man whiche had bin so stubborne before, had beene brought too the lure. Thus yee see on the on the one syde, howe Saint Paule ment too reserue vntoo God his due: and on the other side, that yet notwithstanding he ment to shewe there was good agreement betwene him and the other Apostles. And euen so must we do. For in many men there are alwayes two euill extremities too bee found in that behalfe. There are some scoffers which make pretence to magnifie gods grace, and in the meane time are but traytors to God, full of poyson & pride, preferring their owne dreames and dotages before him. If a man say vnto them, how now? Seeing that God hath graunted grace to ma­ny men, and they be knowen to be men wel seene in the holy scrip­tures, and they imploy themselues faithfully in preaching the Gos­pell to vs: therefore why do ye not agree with them? O (say they) I haue not to do with any man liuing vpon earth, I ground my selfe vppon none but God. These are the prowde and stately, which pre­tend to haue the holy Ghost in their heades, & certaine reuelations of the holy Ghost, and yet notwithstanding they breake the vnitie [Page] of the Church, and dispize Gods gracious giftes. So much the more therefore doth it stande vs on hande to keepe the measure that we see heere. For although Saint Paule haue on the one side declared, that he went straight wayes into Arabie as soone as he was conuer­ted, too the ende it might be knowne that Iesus Christ had bin hys only maister and teacher, as indeed he only ought alwayes to haue preeminence ouer vs: yet neuerthelesse he hath also well shewed [on the other syde,] that he ment to be in vnitie of good concorde with the rest of the Apostles, and was desirous too haue it knowne to the whole worlde, that his minde was too agree with them, and that they were as instruments of the holy Ghost. For as I haue she­wed afore, it is no small helpe too the confirmation of our fayth, when we be so linked togither, & that God calleth not any one mā alone, but hath many that submit themselues too him, so that it is seene that they be guided all by one spirite, that they bee all of one minde, that they ame all at one marke, and that they shew themsel­ues to be Gods children, by going on forwarde too the heritage of the heauenly life. That helpe then is fit for the confirmation of our fayth: and it was for Saint Paule too shewe that hee was rightly lin­ked with the Apostles, and ment not too separate himselfe from them. VVherfore let vs marke the maner of dealing that is shewed vs here, to the intent we swarue not to the one extremitie or the o­ther. But there are some so lightheaded, that they will giue ouer the doctrine of the Gospell for right naught, and as soone as they heare a man speake, by and by they must receyue whatsoeuer hee sayth. Howbeeit, if we bee no better settled than so, shall we bee able too withstande all the alarums whiche the Diuell our mortall enimie will giue vs? Then must men stand stoute to their tackling, and all of vs from the most too the least, must sticke fast togither too our Lorde Iesus Christ. For like as he is our heade, so must he also bee exalted, Esa. 11. c. 12 and (as the Prophete Esay sayth) he is the marke that all men must looke at. Sith it is so, let vs learne to forbeare our resting in such wise vpon the outwarde appearance of men, that the same shoulde impeache the maiestie of Gods Sonne. But yet neuerthe­lesse, when we be once fully settled vpon that poynt: we must all of vs be contented to be taught of him that is giuen vs too bee our [Page 47] teacher, and not be so prowde as to stande euerie man in his owne conceyt, (for so shall we but make variance in the Church:) but de­sire to agree togither, and euery of vs put forth that which is giuen him, that the vnitie of our fayth may be [as a bonde] to knit vs to­gither, so as we may make one Temple of God. For it is not sayde for nought, that we be the liuely stones whereof Gods Temple is builded. Now if euerie of vs shoulde bee sundred from other, and left alone by himselfe: what woulde become of it? Shoulde there be any building? No: but contrariwize there woulde be vtter de­solation. If we couet to haue God dwell among vs, and too bee of householde with vs, wee must worship him truely, and euery of vs apply himselfe as much as hee can possibly to his neighbours. Not that we must shrinke from God to cleaue to men (for it were bet­ter that we shoulde all of vs bee at discorde one with another, and togither by the eares as whot as fire among our selues:) but when wee bee knitte vnto God, that is a good harmonie: and that is the meane for vs to holde the way that Saint Paule hilde, who woulde not match himselfe with the Apostles to darken Gods glorie, or to hinder the doctrine of the Gospell, and yet notwithstanding fayled not to come from a straunge countrey to seke them, yea euen with great trauell, and with the induring of right hard temptation: for (as we see) they charged him to haue bin a persecuter of God & his truth. Seeing that S. Paule came after that sort to shewe howe con­formable he was with the rest of the Apostles, and too giue recorde thereof to the whole Church: therein wee see, that the desirous­nesse which he had to serue God, and his stoutnesse too aduaunce Gods word aboue all creatures, letted him not to be full of curtesie and modestie also. And euen so must we do too. That is to say, we must receiue the consent of our brethren, & seeke to conforme our selues too them in such wise, as we may all be members of one bo­die, and Iesus Christ be our heade, and not be scattered asunder, nor euery man walke alone by himselfe, but seeke to communicate af­ter such maner one with another, as euery man may guide his ney­bour, and all go on forwarde to one marke, and eche of vs giue cou­rage to other, so as there may be sene a good agreement among vs. True it is that wee cannot haue peace with all men: wee shall fayle [Page] greatly of that. And therefore S. Paule in another place sayth, that we must seeke to be at peace with all men, Ro. 12. d. 18 at leastwise as much as is in vs: whereby he sheweth, that we shall be constreyned to bee at variance with many folkes. For the Diuell hath many vnderlings, and they be all of them bent agaynst Gods worde: and we also must set our selues agaynst them, if we intende to haue the pure doctrine of the Gospell on our syde. But howsoeuer the cace stande, if wee see any man willing to submit himselfe too our Lorde Iesus Christ, let vs receyue him, let vs preuent him, let vs seeke to agree wholy togither, and let vs not looke to be honoured aboue other men, nor say how now? If I should agree with such a man, it would seeme that I am become his vnderling. VVo bee too vs if we haue such pride in vs. But let our onely seeking bee, to haue Iesus Christ to be our heade, and in such wise become members of his bodie, as wee may all woorship him, and call vppon him with one mouth in vnitie of fayth.

And now let vs fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him too make vs feele them more and more, to the ende we may mislyke them, and beseech him to amende them by his holy spirit, that being quite rid of our sinnes and wretchednesse, w [...] may be renued after his Image, so as hee may bee glorified in all our lyfe, and in the meane whyle beare with vs in our frailtie, til he haue brought vs to the perfecti­on from whence we be all gone away. And so let vs all say, Almigh­tie God heauenly father. &c.

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 vs, and to gather vs vnto himself: and all our welfare is too cleaue vnto him and too ioyne with him. Now therfore the Diuell not only stirreth vp many enemies to make warre agaynst the Go­spell [Page] of our Lord Iesus Christ: but also laboreth too stirre vp much stryfe among our selues, and too make vs 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 vs 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 vs 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 haue 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 haue 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 haue 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 vs not bee abashed when it hap­peneth so: for it is no noueltie at all▪ VVherefore lette vs 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 [Page 56] haue taken deepe roote might bee knowen by continuyng in their obedience to Godward, and beare their marke that men may know them to haue profited truly in the schoole of our Lord Iesus Christ, for that they haue 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 vs not swarue one way nor other, but keepe on still in the way that is shewed vs, 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 vs 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 vs are the wor­ser sorte, and it standeth vs on hand too resist them manfully. For if wee shrinke from them in the battell, surely wee shall haue 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 vs too behaue our selues. And nowe lette vs 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 haue in our Lorde Iesus Christe. The libertie that hee speaketh of heere, concerned Ceremonies. For (as we haue touched alreadie, and shall more fully see agayne here­after) God had ordeyned many figures vnder 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 vnder suche shadowes. Gal. 4. a. 1. And that is the cause why Sainct Paule will vse the si­militude of yong children that are vnder Tutors and gouerners. [Page] 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 vs 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 haue the faythfull come more familiarly vnto him. S. Paule sayeth now, that wee haue 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 vs through the power of his holy spirite. And in steede of the circumcision that was ordeyned for the Iewes, wee haue Bap­time, which witnesseth the same thing vntoo vs: 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 vs 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 vs 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 haue the libertie that he hath brought vs. And it behoueth vs to vnderstand, that our state is better and more excellent now adayes, [Page 57] than was the state of the old fathers, bicause our Lord Iesus Christ is giuen vntoo vs, and in him we haue 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 vpon the doctrine wherein our Lord Iesus Christe is shewed vntoo vs, and wherein wee may also behold him face to face, 2. Co. 3 d. 18 to come euen vnto 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 vpon men. And therevpon doth S. Paule stand in the seconde too the Colossians, where he sayth that our Lorde Iesus Christe hath vpon his Crosse, torne asunder and blotted out the obligation or handwriting that was against vs. 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 vnto 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 vnder 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 vs 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 vnder the bu [...]then. There­fore for that cause, this libertie is of such importance, as we cannot [Page] bee sure of our saluation, nor freely call vppon God, excepte wee knowe that we be no more hilde vnder 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 vnder them. And we haue neede to be warned thereof: for in these dayes we haue the like encounter agaynst the Papists. True it is that the Papists haue 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 haue no suche founda­tion: For all their Ceremonies are forgeries of mans brayne. It is true that they haue mingled Iewishnesse with them, and made suche a galimaufrey as a man can not tell of whome they haue 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 vs 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 haue 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 [Page 58] owne foolishe rashnesse set vp others in their stead? Seeing that God would haue 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 haue 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 haue 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 vnder payne of deadly sinne? And furthermore when as in all their Ceremonies, they haue a certeyn opinion, that Baptisme is not inough for them, but that they must haue holiwater to christen or baptise men euening and morning: and finally, that when they haue 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 [Page] 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 haue to beare in mynde. And whereas S. Paule sayth, that he yelded not one iote too such men: it is too confirme vs 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 vs purchase peace: and if the matter concerne but our owne persons or goodes, let vs endeuour too compound with our aduersaries, let vs beare with them, and let vs 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 haue it acceptable to God, and the end of it to be good and for our welfare, surely God must knit vs togither. And hee hath giuen vs his Sonne, Eph. 2 c. 14 who is called our peace, too the end we should all of vs fall in order vnder him. Then if we minde to haue good and holie peace, let vs ame vs at this marke of yeelding our selues vnder 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 vs from our Lord Iesus Christ: let vs rather beare all the hatred, outrages, and madnesse of the world, than to seeke such a­greement. And let vs not be afraide of all the reproch that can bee done vnto vs 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 vs to abide still in the truth of the Gospell, or else woe bee vntoo vs. If the Papistes will not agree with vs, but bee vtterly wilfull in the stubbornnesse that is seene too bee in [Page 59] them: wee must bee contented to be at defiance with men, seeing they purpose too turne vs from the peace which wee should haue 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 vpon vs, wee must be fenced with this answere of Elias which hee made vnto 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 vn­to 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 haue 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 haue to think vpon, 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 vnder 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 vs not be afrayde of the slaunder that is layd vpon vs [in telling vs] that it is pryde & presumption when wee will not submit our selues: like as nowa­dayes the thing that the Papists alledge against vs, is that we seeme to take vpon vs to be wiser than all the world, and that it is a great pryde in vs, 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 [Page] our selues vnto men, and bowe downe our necke too beare their yoke, and in the meane while giue no audience vnto 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 vnder foote, so as it shall haue nother authoritie nor reuerence amongest vs. VVhat is it that the Papists would haue vs to do? That we should leaue Gods worde, and giue ouer our Lord Iesus Christ, and yet in the meane while receiue all that euer they haue deuised. They will not say in flat termes that God shall be spoyled of his honour, nor that Iesus Christ shall haue 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 haue 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 haue shewed alreadie. Againe, there is nothing but corruption in them: the things that are cōtei­ned vnder 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 vs to make warre a­gaynst God, that men might be obeyed. And therefore let vs haue 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 vpon the matter, and to despise euery whit of it as dung and filth, when it standeth vpon reseruing Gods souereintie vnto him, and vpon giuing eare to our Lorde Iesus Christ, to the ende that he may bee our head, and gouerne vs, and all of vs from the most to the least cōtinue vnder his guiding, & do nothing else but simply giue eare vnto him, and receiue the things that are for our maintenāce in the fayth of the Gospell. Yee see then what wee haue 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, [Page 60] 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 vs be peaceable as neere as wee can: let vs relent of our owne right: let vs not striue for these worldly goods, honor, and reputation: let vs beare all wrongs and outrages, rather than bee moued to any debate through our owne faulte. But in the meane while, let vs fight for Gods truthe with toothe and nayle▪ Agayne, if any body despise vs, so as one steppeth vp maliciously agaynst vs, and another goes about to deface vs: let vs not make any quarell at all for that. But if any man will drawe vs from the obeying of our God, to make vs stoupe to the tirannie of men▪ Let vs hold our owne in that case, let vs withstande him stoutly to the vttermost, and let vs defie all the loftinesse of the world, to the end that our lord Iesus Christ be not diminished, but may alwais reigne ouer vs, and we be subiect vnto 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 vs 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 vs, bicause wee will not receyue their traditions. VVell then, doo they slander vs so fu­riously? Let vs 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, [Page] it a very notable saying, and which importeth a very profitable do­ctrine. For he might well haue sayd simply, to the end that the gos­pell might abyde among you, I would not giue 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 haue some medly, according as we see many geerish heads in this world, who cannot abyde that God alone should gouerne vs, but euery 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 haue sayde already) they haue 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 vnder 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 vs mark wel, that wheras S. Paule vseth here such speech, he (or rather the holyghost by his mouth) warneth vs that it is not inough for vs 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 giue any entrāce to the things that men haue deuized of their own [Page 61] 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 vs, 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 euery one of vs receyue simply that whiche is taught vs by our Lord Iesus Christ, who hath all dominion of reigning ouer our soules. Lo how we may haue the truthe of the Gospell: And it beehoueth vs 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 haue they but by tyrannie and violence, too tell vs that wee muste neyther will nor choose, but take it for good? Those therfore that are flatly on the popes side, would haue men too holde through out, all the filthinesse and abhominations which they haue had hithertoo. But there are a sorte of fantasticall heads, which would haue 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 haue 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 haue 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 [Page] 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 haue not the Gospel at all, except we haue the pure truthe, wherevnto it maye not be lawfull for men to adde any thing, but all of vs to holde our selues to that whiche is shewed vs 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 vs that wee will not agree with them, let vs 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 vs to reiect so the things that are com­manded by such men as terme themselues superiors. Let vs 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 haue some meane way, and that euery 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 vs aunswere that the matter standeth not vpon 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 vs consyder well this doctrine, howe it maye serue our turne and doe vs good, not onely to beate backe all the assaultes that shall bee put too vs by the enimies of Gods truth, but also too frame vs too all lowlynesse and modestie, so as oure [Page 62] whole desire maye bee too bee guyded and gouerned by Gods woorde, and by the doctrine of our Lorde Iesus Chryste. How­beeit, therewithall, lette vs 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 vs, lette vs e [...]ermore haue a good eye too the ende wherevntoo they woulde leade vs, and [consyder] that lyke as Satan hathe many wiles and policies, so also haue his vnderlings too. [And therfore] let vs on our side haue 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 vs from comming vnto him.

And nowe lette vs fall downe before the maiestie of our good God with acknowledgemente of oure faultes, praying him too make vs 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 vs too forsake oure selues, and leane vntoo hym and hys po­wer, that he may hold vs vp in our fraylenesse, till he haue brought vs to the perfection wherevnto he calleth vs at thys daye. And so let vs all say, Almighty God our heauenly father. &c.

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. VVhich thing ought to holde vs in such awe, as no man shoulde presume to adde aught at all to the things that we haue from a­boue. For God hath taught vs 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 vpon vs which would be for our welfare: Seeing then that the doctrine of the Gospel is sufficient for vs, let vs abide in it. And if any man step vp to bring in some addition of his own, let vs abhor it, yea though the thing seme to haue neuer so great reason in it, as oftentimes the diuell vseth to shroude himself vnder 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 haue 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 vpon 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 haue receyued any man that had not ben circumcized. For they deemed all men to be vncleane whiche bare not that warrant about them.

[Page 63] 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 haue a washing that ought to suffice vs both in lyfe and death, and God will not haue vs too haue anie other warrant of the spirituall clenzing that was obteyned for vs 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 haue 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 vs thervnto. Euery 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 vp­on the Gentiles, and that the same wold be a holding of the Iewes alwayes vnder the Lawe, whiche was then but superstition. For it was for them to haue 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, [Page] 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 vs to forbeare the thing that else were lawfull for vs, according as we haue seene heeretofore, that we must always haue regarde what is expedient and fit for e­uery mans saluation. But if we see that vnder 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 haue 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 vs, 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 vs to this poynt, that wee shoulde continually forbeare the eating of fleshe vppon Frydays and Saterdays, and in Lentseason, and vpon other dayes of their appoynting: whiche soeuer of vs 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 vs 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 [Page 64] oughte too bee obeyed and the thing vsed which he permitteth, or whether we should rest vpon 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 onely 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 haue purchased vs such libertie as to sette vs free from the ceremonies of the lawe: it is muche more reason (as I told you this morning) that the things which men haue deui­sed should be layd away, and abolished. VVherfore let vs mark wel that in all indifferent things we must haue regarde to edifying, and although it be lawfull for vs eyther too vse or to forbeare a thing: yet Charitie byndeth vs 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 vs to doo. But yet in the meane whyle, we must not vnder 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 haue in effect to holde vs 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 onely 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 [Page] 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 euery of them should make himselfe least, although he were the greatest. But wee haue 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 vpon 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 vnto 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 haue 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. [Page 65] As how? VVee haue 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 vs. For wee may defie Satan, and all the misbeleefe and wylinesse of menne, and all the trashe and subtileties which they haue to thrust vs 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 vs for a buckler too warde all things that can bee alledged in these dayes too shake vs 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 haue 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 haue 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 vs on hande in these dayes, too bee ar­med with the doctrine that is contayned heere in Sainct Paule: which is, that God will haue vs 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 euery of vs 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 vs. And if menne tell vs that the greatest men, the wyzest men, [Page] 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 haue 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 haue 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 haue this doctrine too continue too the worldes ende. And furthermore wee bee warned therewithall, too reste vppon God without wauering at euery blast of winde, accor­ding as wee see how the Diuell stirreth vp much varietie of opini­ons, whiche are as whirlewindes and tempestes too dryue vs too and fro.

But let vs 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 vs on hand, too haue 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 vs in the persone of our Lorde Iesus Christe, and that men haue bin no more but the instrumēts thereof: it behoueth vs too mount vp vnto God. That is the way for vs 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 haue 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 [Page 66] 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 haue an eye vntoo him, and not vnto men, but ground themselues altogither vpon one selfsame fayth, and say that for asmuch as the Sonne of God is sent vnto vs to shewe vs the will of God his father: it is not lawfull for vs in any wyze too doubt of the thing which wee receyue of him. Thus yee see what wee haue 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 haue 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 haue bin. But surely men must not looke too haue any other iudges [agaynst them than themselues.] For euery of vs ought too condemne himselfe, as S. Paule exhorteth vs: and speci­ally when we consider how we haue 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 [Page] 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 haue too beare in minde, is that if it bee late ere wee bee called too the Gospell, wee muste bee sorie that wee haue spent our tyme so ill, and speci­ally that wee haue 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 haue 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 haue bin a wilde beast, and past all hope of beyng brought vnto 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 vs too know what all men haue bin aforetimes, and euery 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 vs 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 vs 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 vs suffer them too bee applyed to the profite and welfare of the faythfull. Yee see then that our loo­king what men haue 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, [Page 67] 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 vs too take in good woorth, the thing that God giueth and offe­reth vntoo vs in that wyze.

Thus yee see what wee haue to beare in minde, and how neede­full it is that wee should so doo: for there is not any thing contay­ned heere, whereof wee haue 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 vs, or whiche wee haue 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 vs, 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 loue vs till he found some good thing in vs: hee shoulde lette vs 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 haue [Page] too gather vppon that Text. First of all (as I haue sayde already) let vs learne too receyue Gods giftes, and too make our owne profite of them when they bee offered vs, and let vs 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 vs too take profite by those whom God sendeth too vs: for though they bee not past three dayes old, nor can magnifie themselues among men, nor haue done many exploytes and valeant enterpryzes: yet is it no matter too vs, so wee perceyue that our Lord hath giuen them such giftes as may bee auayleable too our edification, and therefore let euery of vs stoupe and become teachable, assuring our selues that if wee refuze the good that is offered vs 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 vs, and of the benefites which he hath after a sorte put intoo our hand. Lo what wee haue too beare away. Furthermore lette vs 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 vs practyze that which is shewed vs 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 onely 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 vs 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 vs. Let God looke vppon all the children of Adam, Psa. 14. [...]. 3. and (as it is sayde in the Psalme) hee shall [Page 68] 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 vs, and too preferre vs before o­thers: but wee muste become vesselles of his goodnesse, and ac­knowledge that his accepting of vs, is not for our owne woorthi­nesse: but that when he choze vs too himselfe, and set vs intoo the way by his holy spirite, euen then he knew what soundnesse was in vs. Not that wee haue any at all of our owne: but bycause he doth as it were beholde himselfe in vs. 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 haue declared alreadie. This is in effect the thing that wee haue 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 vnder 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 haue 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 haue all menne knowe, that [Page] he chalendged not any speciall thing too himself, but that his one­ly 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 haue bene sayde, that his meening was not too haue 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 haue 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 vs looke that the Sonne of God haue euer the maysterhood aboue vs, and lette the thing that commeth of him bee receyued, whither it bee by mee or by an o­ther. Sainct Paule will not haue men too gaze after him, any more than after the least man in the worlde. The thing which wee haue 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 haue 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. [Page 69] 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 vpon 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 vs so in awe, as none of vs 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 haue 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 haue ordeyned, go spread abrode my Gospell euery where. And his giuing of Commission after that sort in generall termes, is [Page] 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 vnto them. And seeing it is so: what tytle of supremacie can the Pope now pretende, vnder 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 vs put the cace it were so. Yet according to that which I haue 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 haue bin murthered there? So then let vs 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 vs as well as this, for our Lorde Iesus Christ will be heard when hee speaketh to vs, whi­ther [Page 70] 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 vs, it ought too serue vs as a spurre to pricke vs to the quicke. And forasmuch as God choze him to bring the wretched Gentiles vnto him, making him the meane to drawe those vntoo him which had bin cut off from his Church: surely it ought to giue vs 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 onely marke to shoote at) that is too wit, vs that come not of the race of the Iewes as concerning the flesh. Neuerthelesse, let vs cōsider therewithall, that Iesus Christ will bee heard of vs in such wise, as wee must not regarde eyther Peter or Paule, or Iames or Iohn, or anye thing else but him. Let vs holde vs contented with the maister that is giuen vs of God the father too bring vs too all perfection and wisedome, and let vs also suffer our selues too bee taught by such meanes as hee lysteth, and let the things that Saint Paule hath written serue vs, and likewyse the wrytings of Iohn and of Iames, and of the rest of the Apostles: so they leade vs too Iesus Christ, let vs receyue whatsoeuer is brought vs by them, and let vs shet our eies at all other things, and not haue any other consideration, than our Lorde Iesus Christ cal­leth vs 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 haue where of too glorie through­ly in him.

But let vs offer our selues before the maiestie of our good God, with acknowledging of our faults, praying him to make vs 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 vs beseech him too beare wyth vs till hee haue buryed all our sinnes, too clothe vs [Page] all ouer againe with his owne righteousnesse. That it may please him to graunt this grace, not onely to vs, but also to all people. &c.

WEe haue seene heretofore whereaboutes the doctrine of Saint Paule stroue: that is to wit, about his abolishing of the Ceremonies of the lawe. Now, they that stroue agaynst him had colour fayre ynough, saying that the lawe was giuen of God, and that it was not lawfull to al­ter any part of it, seeing that God was the Au­thour of it. But they shoulde haue considered to what ende the Ce­remonies were giuen to the people of olde time. True it is that like as God is vnchaungeable, so his worde also indureth stedfast for e­uer: but yet doth it not follow therevpon, that God should not ap­poynt men the things which he knoweth to be meete for thē. Ther­fore the Ceremonies were ordeyned for a tyme, too serue the ne­cessitie of the Iewes. Also there was this respect which I haue tou­ched: that before the comming of Iesus Christ, it was requisite that there shoulde bee certaine shadowes too bring the faythfull more further forwarde, that is, that they might be confirmed in the hope of the redeemer that was promised them. And therevpon wee may well gather, that Gods inioyning of the Ceremonies, was not too [Page 71] the ende they shoulde continue for euer, and stande alwayes in theyr full and perfect state: but to the intent they should continue for a time, to serue to keepe that people in the hope that was giuen them of the things which wee now haue in our Lorde Iesus Christ, who is the verie bodie and substance of the shadowes that were in the tyme of the lawe. Ye see then to what poynt we must come. And yet cannot a man argue, that God is variable as some fantasticall persons do, who haue alledged the same reason. For shall wee say that God chaungeth his purpose, bycause hee maketh Sommer and VVinter? VVee see the sundrie seasons of the yeare, wee see the earth wexe greene, and the trees bud floures, and afterward bring foorth frute, and we see all things as good as dead in the VVinter time: All this varietie commeth surely of God: but yet doth it not therefore follow, that he chaungeth his nature. So likewyse (as I sayde afore) he gaue his lawe for mans behoofe, and it was requi­site that the Iewes (who had not yet such manifest knowledge as is giuen vs by the Gospell) should be helped by another meane, that is to wit, by the Ceremonies which no wadayes should be needlesse, forasmuch as we haue the performance of the things that God she­wed them then a farre off, and our state is in that respect better than the state of the Iewes. But nowe Saint Paule, to shewe that his preaching of such libertie, and that the law which God had layd vpon the necks of the auncient fathers, was taken away at the com­ming of our Lorde Iesus Christ, was not without cause: declareth that he rebuked Peter for the same matter. Nowe if the Christi­ans ought to haue bin hilde in like bondage as the Iewes had bin: surely Peter woulde haue mainteyned the quarell to the vttermost. But hee suffered himselfe to bee reproued, and confessed his fault. Seeing we haue such a president in the person of Peter: it foloweth that our cace is good, and that the Apostles knewe that all the olde shadowes and figures ought to ceasse, and bee vtterly abolished by the cōming of our Lorde Iesus Christ. Thus the thing that S. Paule setteth downe heere, is that he rebuked Peter in the Citie of Anti­oche for beeing conuersant with the Gentiles, not with the vnbe­leeuing sort, but with such as had bin conuerted to the knowledge of the Gospell. He liued familiarly with them, accounting them as [Page] members of the Church. But beholde, assoone as certaine Iewes came from Ierusalem sent of Iames: Peter fearing least some mis­report might bee rayzed of him, shrunke away, and made counte­nance as though hee had no familiaritie nor acquaintance with the Gentiles, and notwithstanding that they had the same fayth of the Gospell which he had, yet did he vse them as straungers, bicause it was taken to be a kinde of defyling, to bee in companie with them. See here a wicked madnesse: for by that meanes there was a diui­sion made in the Church. Eph 2. c. 14▪ For (as it is sayde in another place) the wall was broken downe when our Lord Iesus Christ was appointed to be a light from God, not only for the Iewes, but also for the sal­uation of the whole world. VVherfore if it behoued those that had erst bin separated & estraunged from the Church, to be called into one flocke: then doth Peter disanull Gods grace, whereas yet not­withstanding we know there is not a more precious thing than the vnion of the Church. Therefore he that varieth from it, cannot by any meanes be excused. But beholde, the fault of Peter was, that he brake this bonde of concord by separating the Iewes from the Gen­tiles, notwithstanding that all belonged too the bodie of our Lorde Iesus Christ, and were the verie children of God. Againe they had all one selfesame head, and one selfesame redeemer: and therefore his deed was a diminishing of Gods house, forsomuch as we be all gathered togither in his name, and do become his houshold folke, euen till we bee gathered vp into the heritage of heauen. But there was yet one other fault: which is that the grace of our Lorde Iesus Christ was darkned. For what fare we the better by his cōming, vn­lesse we know that in him we haue the fulnesse and performance of the things that were figured to vs in old time▪ If we should offer sa­crifize nowadayes as they did in the time of the law: we should not know that we were clenzed by the bloud of our Lord Iesus Christ, and that the same was a sufficient payment for the satisfaction of all our sinnes, and that we haue there a perfect righteousnesse purcha­sed for vs. VVe should know none of these things. Therfore S. Peter offended grosly in hanging vp that veyle againe, which was as much as to stop Christ from being knowne as he ought to be. Moreouer, [...]there was also a third fault, which was, that [therby] the Iewes were hardned in their error. True it is that we ought to beare with the ig­norant [Page 72] & weak ones, & not grieue thē ouer much: & although they ouershoot themselues, yet must they be brought back again by litle & little, rather than to break either bone or gristle of thē, as the pro­uerb sayth: but yet as for to nurrish their ignorance by soothing thē in it, or by giuing any tokē of alowance or welliking, that is naught. And Peter by withdrawing himself from the Gentiles to please his own Countrimen, brought to passe that the Iewes might the better make their brags, that they had won their spurs, forsomuch as Peter had giuen an incling that the Gentiles were vnclean & vnholy peo­ple, and so his deed was an augmenting of the euill that was to great alreadie. In respect wherof S. Paule sayd, that Peter was blameworthy. And it behoueth vs to marke this thing well and diligently, bicause some haue thought in tymes past, that it was done by agreemēt by­twixt them, & that S. Peter was sorie that some of his Countrimen were to hard to be pleased, & therfore had told S. Paul secretly, that he was cōtented to be rebuked of him. But all this is but a flimflam. For S. Paule sayth expresly, that Peter was worthie of blame, & that thervpon he had stepped vp when he saw he walked not aright. VVe see then that there was not a secrete agreement or packing in this cace: but rather that S. Paule vsed the libertie that was giuē him [of God] & rebuked Peter, & would not bear with him in that cace, al­though he reuerenced him as the Apostle of Iesus Christ. And now vpō this text we haue to gather for our owne instruction, how pre­cious this libertie is as I haue declared heretofore. For here the cace standeth not vpon the onely vse of things: but vpon the hauing of our consciences quiet before God. If the debate had bin, whither it were lawful to eate swines flesh or no, which was a thing compre­hended vnder the ceremonies of the law: it had bin a trifling matter, and it might well haue bin passed ouer, like as it may be nowadayes when the like Ceremonies are talked of. But it behoued them too come to the wel head, as I haue declared heretofore. For the figures serued to holde the people of olde time as it were in wardship, lyke yong children which are vnder gouernours, and do not yet inioy their libertie. But at the comming of our Lorde Iesus Christ, like as fayth grew great, so it was meet that such maner of teaching should no more take place among the Iewes. Then was not Saint Paules [Page] stryuing, onely about the outwarde vse of things, (for hee woulde willingly haue forborne that:) but to the ende it might be knowne to what purpose the Ceremonies of the lawe had serued: namely how it was not a bondage that should indure for euer, but that they had stood in force, only to the comming of our Lorde Iesus Christ. And herevpon it may be gathered, that when the Iewes forbare the eating of Swines flesh, or obserued any holy day, or did this thing or that: they did not a seruice to God that was of necessitie in it selfe, but vsed it for the continuall exercising of themselues in the fayth of Iesus Christ. VVhereby wee see, that the Ceremonies had no vertue of themselues: but that when they were referred too their due ende and spirituall paterne, then it was perceyued that God had not ordeyned them, but to the benefite of the Church. Then let Iesus Christ be separated from the Ceremonies, and they shalbe but tryfles for little children to play with. But if the end be considered wherevnto they ought too lead the faythfull, then will it be found that they were profitable. Yea and euen we at this day may fare the better by them. Although the vse of them be abolished, yet may we by them gather the things that are shewed vs in the Gospell. As howe? Exod. 30. b 10. It was sayde that the Priest shoulde enter alone intoo the Sanctuarie, and not without sacrifice. VVell then, therevppon wee haue to gather, Leu. 16. a. 2. that there is neyther man nor Angell worthie too come vnto God, but that we shoulde bee all of vs shet out, if there were not a way opened for vs in the person of our lord Iesus Christ. Marke that for one poynt. Agayne we haue also to beare in minde, that we can haue none attonement with God, nor boldenesse and libertie to call vpon him, except bloud go with it: that is too say, except the death and passion of our Lord Iesus Christ [go with vs] to get vs grace and fauour. And all our prayers must be offered vp by that meane, or else they shall be refused at Gods hade. Moreo­uer it is sayde, Exo. 24. c. 8▪ that the booke of the law was sprinckled with bloud as well as the Sanctuarie. Heb. 9. c. 19▪ VVe see then that all things shoulde bee vnholy, if they were not hallowed by the bloud of our Lord Iesus Christ on all sydes▪ and also that we shoulde haue no assurednesse of Gods promises, nor be able to apply them to our welfare, vnlesse they had seales continually at them. Besides this, when as it is sayd [Page 73] that God is our father, and that our sinnes are forgiuen vs and wee accepted of him as righteous and giltlesse: none of these promises should be of any force, neither could they boot vs at all, except the bloud of our Lord Iesus Christ went before our eyes, so as all the word of God were (after a sort) written vnto vs in red letters of the bloud of our Lord Iesus Christ. Thus ye see how we should profite our selues by the Ceremonies of the law. But howsoeuer we fare, the vse of them is abolished, and if they continued still, wee shoulde not haue so good teaching by them as we haue, for we shoulde rest vpon these bace and corruptible things. But in as much as we haue the heauenly pattern that was spoken of vnto Moses, Exod. 25. d. 40. according also as the Apostle in the Epistle too the Hebrewes, and Saint Steuen in the Acts do shew right well: Heb. 8. b. 5. now we vnderstand wherefore God ordeyned such Ceremonies. Act. 7. f. 44▪ The thing then which wee haue too marke for one poynt, is that we must vnderstand, howe here is no speaking of matters of small importance, but in knowing wherein the Ceremonies profited the fathers of old tyme, and why it was Gods will to haue them abolished at the cōming of our Lord Iesus Christ. And herewithal we see also, that Saint Paul spared not Peter though he were his fellowe, and were in as worthie and excellent an office as he was, and seemed that of dutie he should haue bin borne with­all. Howsoeuer the cace stood with him, he rebuked him sharply for that matter. VVe may much better deeme, that if it were a smal & light thing, S. Paule woulde not haue moued such debate and strife for it. Needes therefore must it bee a matter of great importaunce. But by the way we be warned, that whensoeuer Gods truth is de­faced, or that any man turneth away from the pure simplicity of the Gospell, we must not in any wise spare him, but although the whole worlde shoulde set it selfe agaynst vs, yet must we mainteyne the cace with inuincible constancie, without bending for any creature. For if any man ought to be borne with, the same was Peter: and see­ing that our Lorde Iesus Christ had bestowed such giftes of grace vpon him, as to giue him that name, Saint Paule should haue yeel­ded somewhat vnto him: yea, but that matter was not to bee borne with. Then ye see heere an example, which sheweth vs that when the authoritie of men tendeth to the defacing of the truthe of the [Page] Gospell, wee must fall too stryuing and not regarde any creature. And this is greatly for our profite nowadayes. For there are many that woulde fayne rowe betweene twoo streames, and althoughe they perceyue the abuses and corruptions, yet would they beare on both sydes, and all to purchace peace as they themselues say, wher­as in the ende there must needes followe great confuzion when men doo so heaue one at another. Therefore too appease all dis­corde, they woulde fayne haue a parting of stakes and a mingle-mangle made, and that euery man shoulde bowe on his syde. But in the meane while, will God gyue ouer his right at the pleasure of men? Or may wee confederate our selues too his preiudice? So then, seeing that wee nowadayes haue too incounter agaynst the wilfull Papistes, who haue peruerted, corrupted, and falsified all the truth of the Gospell: although they face vs with these honourable tytles of holy Catholike Churche, holy Sea Apostolike, Prelacie, Christendome, and holy Supremacie (which yet notwithstanding are but vizors in verie deede:) let vs not be abashed awhit at them. For why? wee haue God on our side: and besides that the truth of the Gospell is so precious in his sight, as hee will not haue any creature to bee spared for it: according as we haue seene how Saint Paule himselfe telleth vs, that if it were possible for the Angelles to turne vs away from the pure doctrine, wee shoulde holde them accursed, and refuze and abhorre them. And why then shall wee seeke too please mortall men, when they woulde disguize the pure­nesse of the Gospell, and mingle their owne inuentions wyth it, and in so dooing make our Lorde Iesus Christ their vnderling, that they mighte still keepe possession of theyr errours? Is it meete that wee shoulde yeelde vp our places to them? A mischiefe light vpon such concorde: for it shall alwayes be cursed of God. VVher­fore let vs haue such stoutnesse and constancie of minde, that when we be once sure that the quarell which we mainteyne is Gods, wee stagger not for any greatnesse or loftinesse of the worlde. Thus ye see in effect what we haue to beare in minde. And heere withall we see also what the fondnesse of the Papistes is, and howe shamelesse that vilane [the Pope] hath bin in exempting himselfe from all cor­rection. VVhen the Pope intendeth to magnifie himself greatly, he [Page 74] calleth himselfe the Successor of Peter: and yet in the meane while, hee will by no meanes submit himselfe too any chastizements. Hee sayth that it belongeth to him to correct all the world, and that it is not lawfull for any man to meddle with him. And whence commeth that exemption? For if he pretend to hold the place of Peter, we see here the contrarie. Peter was rebuked and bare it, yea and hee wil­lingly graunted himself to be giltie when he saw he was ouercome. Seeing it is so, wee must needes conclude that there is no dignitie in this worlde (how much so euer men colour it) which shoulde not alwayes bee subiect too Gods worde. For what a thing were it if it were otherwise, so as our Lorde Iesus Christ shoulde haue sette vp dumbe Idols in his Church vnder the title and shadow of shepherds, and that it should be lawfull for them to finde fault and rebuke, yea and too marre and falsifie all things, and in the meane while no man shoulde open his lyppes agaynst them? Gods Churche shoulde be­come as it were a Swynes stye, infected with all filthinesse, and there shoulde bee no remedie to helpe it. Let vs marke well then, that God will not haue any such preeminence to bee in his Church, as shoulde hinder the continuall course of his worde, so as it should not be able to bridle all such as are in any superioritie aboue others. For it behoueth vs to giue eare to our Lorde Iesus Christ, and hee must haue the maystership that is gyuen him of God his father, so as euery man must yeelde himselfe therevntoo, and none of vs pre­tend to haue any exemption. That is the thing which is shewed vs in the person of Saint Peter. On the other part, we see also after what sort the faultes that are committed ought to be rebuked: that is to say, openly before all men, and not only in secrete: which thing is well worthie too bee marked. For there are many that can fynde in theyr heartes too giue cause of offence, who after they haue set all in a broile, woulde haue a man do no more to them, but tel them softly in their eare that they haue done am [...]sse. For the common di­uinitie is this. Math. 18. b. 15. VVhat I pray you? Is it not sayde that eche shoulde reproue other secretely? Is it meete that a man shoulde bee so dif­famed when hee hath done amisse? No verily, if hee haue not of­fended in suche wize, as hys faulte ingendereth trouble in the whole Church. For euen our Lorde Iesus Christ doth expressely set [Page] downe the same differēce, so that if any man haue done amisse and I knowe it, I must rebuke him betwixt him and me. But if the fault be notorious and open, and an occasion too bring in euill example, if hee were not tolde of it: then must I not any more keepe that order of rowning him secretely in the eare, but condemne the fault as it deserueth, that others may take warning by it. And this is ment, not onely of priuate persons, but also of suche as are in highest degree: for it becommeth them too leade the waye, ac­cording also as in another place too Timothie, 1. Tim. 5. d. 20. Paule commaun­deth expressely, that suche as haue done amysse (thoughe they bee the Sheepeheardes whiche haue the charge too teache and go­uerne the flocke) shoulde bee rebuked openly. The same thing hath hee put presently in practize in the person of Peter. For in as muche as the fault was ouergreate, and too farre out of square, and might ingender greater trouble in the Churche, bicause it was (as yee woulde say) an ouerthrowing of the Gospell) for that there was as yet some infirmitie in manie men: Saint Paule sawe well it was requisyte that Peter shoulde bee rebuked, and there­vppon did it.

That therfore is the thing which we haue to remember concer­ning that processe. On the otherside we see also the mildnes of Pe­ter. It had bin said vnto him by the mouth of our Lord Iesus Christ, that besides his ordinarie name of Simon, Math. 16. c. 18. he should be called Peter for the steddinesse of his fayth. He was excellent among the rest of the Apostles: and yet neuerthelesse he stoupeth with his head, and boweth downe his necke when he seeth that he hath done amisse, and maketh no buckler of the honourable state wherein he was, but onely considereth, that sith Gods worde is giuen vs too correct vs, it becommeth vs to submit our selues too it, except we will bee re­bels against him, who in the ende will beate downe all the pride of the world. Therefore S. Peter perceyuing that nothing is better for a man, than to receiue chastizements when hee hath done amisse: yeeldeth to that which was told him by S. Paule. Now if we consi­der all these things well: wee haue heere a verie profitable storie. For on the one syde wee see howe euerie man desyreth too holde in with the worlde: and that is an occasion too blinde vs continu­ally [Page 75] in our misdoings. For there is nothing with vs but flattering, and (to our seeming) we cannot be friends, except euery of vs beare with his fellowe. Surely there is a maner of bearing with things, which is commendable, as I haue said alreadie: which is, to be gentle in rebuking such as haue done amisse, so as we labour to win them, and drawe them backe againe by freendlinesse, and bee not too fu­mishe and hastie with them. For there are faults that may be borne with, and which are not to be searched to the bottom, for it doth but sharpen men when they see an ouereagernesse of fault fynding, ac­cording as yee shall see diuers whiche keepe as it were continuall watche, too see if they can fynde anye thing too carpe at in some man or other: all theyr holynesse consisteth in taunting of one man, and in rayling vppon an other: and too bee short, they bee the greatest Correcters of the worlde. But our desyre [of rebu­king] must be so brydeled, as wee seeke not to finde fault with men. And yet on the other side, the flattering that reigneth nowadayes to much in the worlde, is a vice which we ought to shunne as a deadly plague. Therefore according as euerie of vs loueth his neighbour, so let him lerne to vse the freenesse of speach which S. Paule shew­eth vs heere. And specially when Gods truthe is in hande, let no man be spared, let the zeale of God get the vpper hande in vs, and although we shoulde purchase displeasure, and runne in daunger of many slaunders and backbytings, yet ought wee neuerthelesse to vndertake the chalenge. For there is no excuse for vs if wee play the traytours, by dissembling when the truthe of the Gospell is falsified. Wherefore wee must followe the thing that Saint Paule sheweth vs heere: and the deede which hee did too his fellow Pe­ter, muste serue vs for a lawe and rule, so as wee may shewe that wee desyre nothing more, than that God shoulde bee hearde, that his truth shoulde not bee turned intoo a lye, and that there should not be any thing shuffled too it, nor any Leuen or Darnell ming­led with it, but that it shoulde continue alwayes in hys owne pure singlenesse. And on the other syde, the greate ones are warned heere, too submit themselues meekely, and too yeelde themselues plyable too the correction that is offered them, knowing that God surrendered not his owne right when hee aduaunced them too that [Page] state, but muste still keepe his soueraigne dominion, execute hys iurisdiction by hys woorde, in suche wyse as they whiche are moste highly aduaunced, muste bowe downe theyr neckes, and vnderstande that it were a diuelishe confuzion too pretende a priuiledge too receyue no chastizement. For by that meanes Gods woorde shoulde bee as good as thrust out of doores, and hee bee bereft of the soueraintie which he hath ouer vs: and therefore after that maner must wee put that doctrine in vre. And specially nowadayes when wee see men so bolde too bende themselues af­ter that fashion agaynst God, let vs bee fenced aforehande agaynst them, and let nothing abash vs, seeing we knowe what the quarell is wherein we fight agaynst them: but let vs hardily defie all that fil­thie dungeon, that is to wit, the Pope and his Cleargie, and let vs not passe a whit for these stinking vermin, when we see them bend their hornes at our Lorde Iesus Christ, and that vnder his shadowe and by pretending his name, they go about too thrust his Gospell vnder foote, yea and too burie it vtterly, or else too make suche a confuzed mingling of it, as men may not knowe who is mayster. Then sithe wee see that the Diuell possesseth them after that sort, let vs not sticke too arme our selues too the battell, and too stande out agaynst them too the vttermost: specially seeing that among o­ther things, the quarell is more fauourable too vs in these dayes, than it coulde seeme to bee in the tyme that Saint Paule maintey­ned it. True it is that the reason is alyke, and springeth all out of one fountaine: but yet was Saint Paule faine too fight agaynst the Ceremonyes that God had commaunded by his owne mouth. And why did hee so? Bycause that thereby the Gospell was darkened, the grace of our Lorde Iesus Christ was after a sort beaten downe, mennes merites were stablished, and finally men knewe not where­at God had amed in his lawe. And nowadayes the selfe same rea­sons moue vs, to fight agaynst all the abhominations that haue bin set vp in the Popedome. But we haue this for an aduantage, that all these things were forged in the shoppes of Sathan and of men. Nowe wee knowe there is nothing but vanitie in men, so long as they bee ruled by their owne fancie, and submit not themselues too the obeying of God. For as much as the cace standeth so, let vs fight [Page 76] so much the more manfully, seeing that our Lorde doth in all re­spects giue vs wherewith to keepe vs from being dismayed at the titles that are set afore vs to outface vs with, which are nought else but illusions of Satā. Ye see in effect what we haue to beare in mind. But it behoueth vs also too marke well howe Saint Paule addeth that his rebuking of Peter was bycause hee and his companyons walked not the right way in the truthe of the Gospell: and besides that, his rebu­king of them was, bycause hee sawe that the mischiefe was alreadie spread farre and wyde, and that if he had forborne any longer, the remedie woulde haue come out of season. Beholde here twoo rea­sons which it standeth vs on hande too marke well. As touching the truth of the Gospell, I haue shewed you alreadie howe it is the purenesse which it behoueth vs to sticke vnto. He might well haue sayd, that they walke not the right way in the Gospell: but he spea­keth of the truth [of the Gospell,] according as hee had vsed the same worde once afore. The reason why he doth so, is for that men woulde haue a halfe faced Gospell, and be are themselues in hande, that they bee discharged before God, so the name of Christianitie runne roundly in theyr mouthes. Like as at this day the woorde Gospell is taken to bee meetely honourable among the Papists: but yet the Gospel which they haue is but a bastardgospell, bicause they haue put their owne collups and gobbets to it. They haue turkined all things after their owne pleasure, and they haue taken suche a scope, that Iesus Christ is but an vnderling in comparison of them. For they haue giuen determinate sentence as it were from Hea­uen. And in good sooth they haue not beene ashamed too say, that the Contentes of the Gospell are but as an Apsie of the Chri­stians, or as it were an introduction: and that the greate Myste­ryes and principall matters, haue beene reuealed too them since, so as they muste come from Councels, and from the Sea of Rome. Thus is our Lorde Iesus Christe mocked, as thoughe they had ta­ken in hande too crucifie him newe agayne. For men coulde not deuyze too offer hym a greater villanye, than too saye that he was but as an Vsher of a Schoole to teach folke theyr Apsie, and that the Pope is come in aboue hym, to bring in the state of perfection: and yet notwithstāding it is sene how the Pope maketh a minglemangle [Page] or hotchpotch (as men terme it) of al things. Then is the word Gos­pell villanously vnhalowed among the Papistes, and these sticklers which would haue men to agree vnto many superstitions, and too content themselues with a little of the Gospell, and in the meane while let many abuses and errors continue still: do likewise darken the pure doctrine of our Lord Iesus Christ. That is the cause why S. Paule speaketh expresly of the truth of the Gospell, to shew that we must go to it roundly, and not by halues, and that there must be no adding nor diminishing of the things which the sonne of God hath taught vs, but that euery man must be cōtented to heare him speak, and too let him haue his mouth open. Let vs on our side open our eares and be heedfull to receiue whatsoeuer hee sayth: and let no man presume to haue an ore in that boat, to say this would be good, or this or that should be done. VVherefore let vs so reuerence the pure doctrine of the Gospell, as none of vs presume too chaunge ought of it, but all of vs yeeld to it without exception. Thus much concerning the first reason that is set downe heere. So (to be short) let vs keepe our selues true schollers vnto our Lorde Iesus Christ, and if any man go about to make vs swarue neuer so little frō him, or to gad after the doctrines & inuentions of men: let vs withstande them stoutly. And why? For Saint Paule had none other respect, but that the Gospell might abide in his pure & vncorrupted sound­nesse. VVherefore let vs followe him in the same nowadayes, and we can neuer do amisse. Marke that for one poynt. Another is, that we must also marke well, that if an inconuenience should increase, and spread abrode by our silence and forbearing, wee must prouide for it aforehande. For it were to late to shet the stable doore when the Steed is stolne. Therefore when we see that such as labour too intangle Gods truth, or too mingle their owne fancies with it doo drawe folke to them, and begin too haue some traine and tayle fol­lowing them: then is it high time for vs too bee firie in fighting. For if we beare it: it is certaine that wee bee guiltie of the decay of the Church, that shall come vpon it, and whereas we thinke too shift it off, God will not graunt vs that grace, for as much as wee haue bin too colde and retchlesse. Therfore when the mischeefe increaseth, and that there breedeth any infection of it, (that is to say, when one [Page 77] beginnes too marre another,) let vs bethinke vs too set our selues lustely agaynst it, and not suffer the shrewd weedes too growe so farre as to choke the corne, but let vs plucke them vp bytimes. And this is too bee done, not onely in the errours that marre the pure doctrine of the Gospell, but also in all vices and corruptions [of manners]. Truely if there bee any Heresies and wicked opinions which might set all things in a broyle, it is all one as if a man should haue a stroke with a swoord or a dagger in his brest or in his throte. For wherein is the lyfe and welfare of the Churche, but in the pure­nesse of Gods woord? If a man would come and put poyson in our meate whereof wee should take nurrishment, should wee holde our peace at it? No: but wee should rather storme at it? Now the self-same reason holdeth in the doctrine of the Gospell, and wee muste haue our handes alwayes lift vp too maynteyne the pure doctrine, and not suffer it in any wyse to be corrupted. Also whē we see vices reygne, wee must prouide for them and redresse them in due season. For if wee beare with it and doo as most men doo, whiche doo but laugh at it and prouide for it at leyzure: wee shall afterward bee at our wittes end, too see how God hath shet the gate, and how Satan hath wonne the goale out of all krie. And sure it is a iust reward of our rechlesnesse and coldnesse, when wee bee not heedefull to cure the diseases as soone as wee see them infect and marre the bodie of the Churche after that sort. Thus yee see what wee haue in effect too remember heere: namely that wee must not bee so foolish and lightminded, as too receyue the things that these Newters or dub­blehanded men doo put vnto vs, as who should say, that if the great abuses bee amended, it ought to suffyze vs. But let vs neuer leaue till the Gospell bee set agayne in his pure soundnesse, and that wee haue it in the self same wyze which our Lord Iesus Christ deliuered it too vs, without any mingling put thereto by men. And secondly agayne, thereafter as wee see the mischiefe preuayle, let vs bryng these backe vnto God which are gone astray, and labour too stoppe those that leade their neighbours after that fashion too destruction, and seeke nothing but too turne all vpside downe: let such men be repressed, and let euery one that hath the zeale of God shewe him­selfe their deadly enemie, breaking asunder what soeuer may holde [Page] vs backe: and whither there bee frendship or kinred betwixte vs▪ or any other of the streyghtest bondes in the worlde: lette vs burie euerywhit of it in forgetfulnesse, when wee see the foules that were bought with the bloud of our Lord Iesus Christ, so led to ruine and destruction: or when wee see things that were well settled, ouer­throwen, and nothing else sought but confusion, so as menne might not know any more what Iesus Christ is, and that by little and little the Diuell getteth full scope, and carieth vs away headlong, as though the brydle were layd looce in our necke. VVhen wee see the mischiefe tende too this poynt: let euery of vs streyne himself too stop it, and shewe that wee had leuer too haue deadly foode for the seruing of God, than too haue all the friendship in the worlde for pleasing and pleasuring of mortall creatures. VVherfore let vs not play the blind men or blinkardes when wee see God offended, but let vs set so muche store by his truthe and glorie, that all other things may be nothing too vs in comparison thereof. Thus ye see in effect how we ought to put this doctrine in vre. The residue shall be reserued till the afternoone.

Then let vs nowe fall downe before the Maiestie of our good God with acknowledgement of our faultes, praying him to make vs feele them more and more, and that therewithall for asmuch as hee will haue vs to come to him with true repētance, it may please him to draw vs by his holy spirite, and to beare with our infirmities till he haue quyte and cleane purged and rid vs of them, and brought vs to the perfection wherevnto he calleth and incourageth vs. And so let vs all say, Almightie God our heauenly father. &c.

IT hath alwayes bin a cōmon saying, that looke what Law a man layeth vpon others, he ought too keepe the same himselfe. For it is nother right nor reason, that a man should go scotfree himself, and lay the burthen vpon other folkes shoulders. And for that cause doth our Lorde Iesus Christ vpbrayd the Scribes and Pharisies, Math. 23. a. 4. that they passed not to lay heauy burthens vpon the poore people, & in the meane while tooke leaue to do what they listed themselues. And commonly it falleth out through hipocrisie, that he which is rough & extreme in all rigour towards his neybours, would haue o­ther men to forbeare him and to dispence with him. But if wee will needes presse our neighbours to do their duetie, the true & naturall order requireth, that euery of vs should first begin at himself. Ye see then how it is a most manifest hipocrisie, when a mā will not a whit beare with his neibours, but chalēgeth their dutie to the vttermost, & in the meane while offendeth grosly himself, & will not suffer a­ny correctiō. Yea & somtimes also it falleth out, that we would play the good fellowes at other mens cost. Euen so fell it out heere in S. Peter. For his inforcing of the Gentyles to keepe the Ceremoniall lawe, came not of the foresayde hypocrisie of taking leaue too doo what he listed, and of desiring too go quite and cleere before God for his constreyning of other menne too such a poynt: but of dub­blenesse, for that hee was too desirouse too pleasure his owne countrymen. He had already taken leaue too liue after the maner [Page] of the Gentyles, that is to say, too giue ouer the vsing of the Cere­monies of the Lawe. For (as I haue earst touched) S. Paule speaketh not heere of the vnbeleeuers, nor of the despyzers of God: but of those Gentyles that had bin conuerted too the knowledge of the Gospell, and were desirous to serue God, yea euen without the old Ceremonies. Now S. Peter had fashioned himself to their common trade, and yet notwithstanding he was a Iewe: and therfore he did the Gentyles too much wrong, to put a streyter brydle vpon them, than he receyued to himself, as I sayd afore. He did it not in respect of himselfe, but playde on both handes, as they doo whiche would feyne keepe fauour with all parties, and are loth too mislike any man. So wee see there was rightfull reason to rebuke him, and too shame him before all the Church. Now remayneth that he acknow­ledged his faulte, by which example wee muste learne mildenesse. That is to say, for asmuch as there is none of vs all but he may step awry, as they that haue not such perfect wisedome but that we may fall euen into grosse faultes: and although we perceyue it not, yet now and then we happen to swarue through infirmitie: at leastwyze let vs not ieere at it when we be reformed, as many proude & stub­borne folke do, who eyther spew out their poyson, or else rancle in­wardly in their hartes when they bee rebuked. Let vs learne first of all by S. Peters example, that there is none of vs all so farre fore­ward in holinesse, wisedome and vertue, which may not ouershoote himself. And therfore let vs patiently heare what is tolde vs, that wee may fare the better by it: and let vs not bee ashamed too caste downe our heades when we see our selues iustly accuzed and con­demned. Thus yee see what we haue to remember vppon the first part of this Text. Truely we haue seene already this mornyng, how S. Peter had this honorable title, to be called a chiefe piller in Gods Churche, and in the spirituall Temple that was too bee buylded. He was honored, he and his fellowes had receyued the holy Ghost, and although he had stumbled once afore, yet had Iesus Christe set him vp againe, and wiped away the remembrance of that fall, in saying to him, Iohn. 22. c. 15. feede my Sheepe, haue a care of my Lambes. And yet for all this, he walketh not the right way, but steppeth aside. VVherefore it behoueth vs too bee so much the warer that noman deceyue vs, [Page 79] as though wee had profited so well in Gods schoole, that wee were no more in daunger of doyng amisse. Let vs beware of suche ouer­weening, and keepe continuall watch, that wee bee not misledde by the wyles and traynes of Satan: yea let it bee a suspicious matter with vs too desire too please men, seyng that S. Peter fell intoo that extremitie. True it is that his meening was too the contrarie, and that his intent was too imploy himself wholly too the glorifying of Gods name. He had stoutly withstoode it when he was forbidden too preache any more in the name of Iesus Christ. It was the voyce of an Angelicall stoutnesse when he answered, Act. 4. d. 19 & 5. c. 29. God must be obeyed and not men. For he sawe there the rulers of his countrie, he sawe them assembled with their pompe, and there was the statelinesse of Magistrates, which had bin able too amaze a poore man of no cre­dite as he and his fellow Iohn were. But not withstanding his stout answering that he woulde obey God maugre all those that preten­ded too haue preheminence ouer him, yet he was deceyued in this cace whereof mention is made heere. Therefore whensoeuer men doo the thing that may thrust vs out of the way, and wee haue some fayre cloke, so as it shall seeme too vs that wee doo not amisse too please them: Let vs bethinke vs of this example, that is set vs down heere, and which is tolde vs too make vs euery of vs looke aboute him what his calling will beare, and what God commaundeth, with­out casting of our eye aside too purchace fauour in the worlde. Let vs shet our eyes agaynst all that is about vs, and looke onely at this marke, that wee must in all caces and all respectes fashion our selues too the will of God. And when wee shall haue looked rightfoorth too Gods ordinances, and asked counsell at his mouth, and prayed him too guyde and gouerne vs by his holy spirite, and finally well considered the boundes of our vocation, so as wee attempt not any thing otherwise than becommeth vs: then shall wee bee able too eschew the [...]lightes and allurementes of Satan and the worlde, so as wee shall not passe too pleasure creatures ouermuch. But without that, wee shall bee beguyled at euery turne as it happened vnto Pe­ter. For if wee compare our selues with him: it is certaine that hee was much better able too keepe himself than wee bee. Neuerthe­lesse he was cast downe afterward, too the end that his doyng might [Page] serue for our learning, and wee bee rid of all pryde, so as wee might not thrust foorth our owne opinions to bee ouerwyze in our owne brayne and fancie, but that all our wisedome might bee too rule our selues according to Gods pure woord. But now let vs come to that which S. Paule addeth. He entereth further intoo the matter and sayeth, wee bee Iewes by nature and not sinners (that is too say, damnable men, defiled, and miserable wretches) of the Gentyles. And yet notwithstanding for asmuch as we know that wee cannot bee iustified by the deedes of the law, and that there is none other meanes to make vs acceptable to God, than by comming too him with the grace of our Lord Iesus Christe: wee haue renounced the rightuousnesse of the lawe; and assured our selues, that Gods accepting of vs muste bee of his owne free goodnesse for his sonnes sake. Seyng then that wee Iewes haue renounced our owne worthinesse, what shall the Gen­tyles now do? must not all be reconciled to God, through his owne meere goodnesse without bringing any thing of their owne, and without pretending to haue any maner of desert or worthinesse of themselues? Heere (as I haue touched afore) S. Paule entereth into the principall poynt of his disputation; agaynst suche as mingled the Ceremonies of the lawe with the Gospell. Howbeit S. Peter was none of that number. For it is certayne that he knew well ynough, that there was none other meane too come vntoo God, than by his mercie as it is shewed vs in our Lord Iesus Christ. Sainct Paule had communed sufficiently with him afore of that matter, as wee haue seene. He agreed fully with S. Paule as touching doctrine. Then was not Sainct Peter wrapped in that errour: for it had bin a super­stition that had vtterly defaced the death and passion of our Lorde Iesus Christe. Therefore S. Peter would haue abhorred that. But the dissimulation that I treated of this morning, was an occasion to harden the Iewes in the fond dotage which they had conceyued of their owne meritorious woorkes. Not that he intended it: nother is it a sufficient excuse for vs though wee protest a hundred tymes, that wee meene not too mayntayne euill: but if wee make any countenance at all of it, surely wee are alwayes woorthie too bee condemned bothe before God and the worlde. Sainct Peter then agreed very well with Sainct Paule as concerning doctrine, namely [Page 80] that there is none other meane too come before God too obtayne grace, than by renouncing all creatures, and by confessing that there is nothing but cursednesse in vs, and that God muste receyue vs of his owne meere mercie for our Lorde Iesus Christes sake. S. Peter knew this, and taught it without any gayne saying. And moreouer he wist well it was lawfull for him to giue ouer the vse of Ceremonies. For he would not haue graunted too any suche libertie, vnlesse he had knowen that the same had bin purchaced for vs by the death and passion of the Sonne of God. Neuerthelesse he swarued a lit­tle too much, too the intent too keepe still his owne Countriemen, bicause he knew that the Iewes were somewhat too wilfull & way­ward, and therfore he ment no more but to beare with their nature. But S. Paule respecteth not the person of his fellow S. Peter, nother reasoneth he with him, as if he shoulde say, thou arte an abuzer of men, thou knowest not what the Gospell meeneth, but hee sayeth vntoo him, bethinke thee well what is like too befall of thy doyng, and what inconuenience it will draw with it. For whereat ame they that would haue men too keepe the Ceremonies of the Lawe? e­uen too get some holynesse by them, or to binde men so too them, as they should vse them vpon necessitie of saluation, and to deserue fauour by them at Gods hand, and finally to obtayne forgiuenesse of sinnes by keeping of circumcision and all other such things. But in so doing they be hild downe in this errour, that they renounce the death and passion of our Lord Iesus Christ, and yet notwithstanding thou intendest too feede them in that fondnesse, and what a thing were that?

Therfore let vs marke wel how S. Paule passeth not what Peters opiniō is in this behalf, but dealeth with the matter it self, to the end that all cloking might be taken away frō such as did shet the Gospel out of dores, besides that they did also rende the Church asunder as we saw this morning. Howbeit for asmuch as it is a matter that cānot be [fully] discoursed in a day [or twayne,] no nor in fower: we must take the things in order as they lie, to the end we may know why S. Paule stroue so sharply for the abolishing of Ceremonies. For the cace concerneth the saluation of our Soules, and it is the chief point that we must learne in gods schole, next after the glorifying of him, [Page] For if wee fall too comparisons, it is certaine that the seruing of God dooth alwayes go in order and degree before the saluation of our soules. True it is that they bee things inseparable: for God sheweth his infinite loue which he beareth vs, in this that neuer any thing serueth too his glorie, but that the same is immediately fitte and profitable for our saluation. Howbeit for asmuch as God hath loued vs so greately, and continueth still his fauour towardes vs: wee on our side are bound vntoo him, bothe too forget our selues and to giue selues wholly vnto him. But how soeuer we fare, wee see heere the twoo groundes of all our Religion: namely too know how God ought too be honored and serued, and also how we may so offer our selues before him, as he may accept vs and auow vs for his children, and wee holde him for our father, and by that meanes be fully assured of our saluation. And these twoo poynts are contayned in the discourse that S. Paule handleth heere. For the cace is, after what maner God wil be serued: according as the cheef sacrifize that he demaundeth, is the confession of humilitie: I say humilitie: not by making demure countenances, but by beyng touched with such remorse, as wee suffer our selues too bee vtterly condemned before God, and all the trust of our owne woorkes and merites be thrust vnder foote. Marke that for one poynt. And more ouer, when God commaunded the Ceremonies, it was not for that he passed vpon these outward things: but for that he amed at ano­ther end: which was, that [on the one side] the Iewes should be in­ured to patience, by continuall perceyuing of their owne wantes and miseries, and therevpō rid themselues frō al corruptions of the flesh: and on the other side be led to our Lord Iesus Christ, to repose their trust in him, & to rest wholly there. So then, as touching those that would haue the ceremonies of the Law kept, as if it were of necessi­tie that mē should be precisely bound to thē vpon paine of [deadly] sinne as they terme it: it is certayne that their meening was to set vp a seruis of God contrarie too his will and meening, and that they were as good as Cousiners: for why, they peruerted the naturall meening of the Law. Marke that for one schoole poynt. Another is, that they taught men to set vp their bristles, & to glory in thēselues, & that was an abolishing of Gods glory: for we cānot chalēdge aught [Page 81] (be it neuer so little) to ourselues, but we rob and rende away that which belongeth vnto him. Ye see then how it is a diuelish trayte­rousnesse when men presume vpon their owne power, as though they had any sparke of righteousnesse in themselues. And besydes that, it is an entering into the gulfe of hell, when we weene to get saluation by our owne workes. For we renounce the death and passion of our Lord Iesus Chryste, where we should seeke all our righteousnesse. Agayne the Diuell maketh vs to beleeue wonders▪ howbeit, it is but to make vs to fall into destruction. VVherefore let vs marke well, that S. Paule treateth heere of the manner of iu­stification before God, that is to say, of the meane whereby we bee brought into his fauour, bycause it is the principall poynt whiche we ought to learne, and without that, all the religion [or deuoti­on] that can be named, is but smoke and leazings. And it is not for naught that Sainct Paule entereth into that question. For manye men make this allegation▪ How now? The cace concerned the Ce­remonies of the law: and why then doth Sainct Paule (as ye would saye) fling himselfe ouerthwart the feelds? VVhy speaketh hee of righteousnesse, of mans saluation, of the forgiuenesse of sinnes, and fynally of all the whole lawe? Nowe on the one part, it behoued hym too deale wyth all those thynges▪ as for example, when we in these dayes teache, that men must not keepe the supersti­tions of the Papists, nor any of the thyngs that haue bin so deui­sed by the witte of man: wee shall not only debate whither fleshe may be eaten vppon frydayes, or whyther suche a wake, vigil, or Sainctes euen bee too be kept, or whyther thys thyng or that thing be to be done: but we shall treate generally whither it bee lawfull for a mortall man to make lawes to bring mennes consci­ences into tyrannicall bondage. Esa. 33. d. 22 For God hathe reserued to him­selfe alone the authoritie and prerogatiue to be called the lawma­ker, to the intent that no man should vsurp any such preheminence in the Church. Then seeing that the spirituall gouernement of our soules ought to be taken out of Gods pure word: we may cōclude, that nother Pope, nor any other man of what calling soeuer he be, hath power to burthen vs with any lawes, or ought to attempt any thing that is against the doctrine whiche we haue of God. Then [Page] may we well enter into that generall discourse: and that is bycause the reason of them is alike in all points. If we should dispute onely about the eating of fish or flesh, it would be but a fond disputation. For euery man must eate according as is for his health, or as hee can get: and therefore such disputation shoulde not concerne the health of mens soules, or the matter that were requisite for them to rest their conscience vpon. But when we take in hand too shewe that it is not for any liuing creature to aduance himselfe so hygh, as to lay lawes vppon mennes necks: the other disputation is ful­ly resolued and dispatched. Againe when as men say, that in bab­bling paternosters to buy out their sinnes, and in gadding on pil­grimage to get there the things which in poperie are tearmed the workes of supererogation (that is to saye, workes of ouerplus that men do more than God commaundeth them) they raunsome thē ­selues and make him some recompence for the faultes that they haue committed: If we speake simply of pilgrimages, and go not to the ground and welspring of the matter: it will be a cold and slē ­der discourse. But if we declare how all our satisfaction is in the things that are purchaced for vs by the death and passion of oure Lord Iesus Christ, and therewithall that God vtterly misliketh all that is of our owne inuention, and that he will be serued with obe­dience: then do we lay foorthe the cace as it ought to be, and may bring it to a sure and certaine conclusion. After that manner did S. Paule. For he regarded not only what the Iewes sayd, how it beho­ued them to forbeare the eating of swines flesh, and to keepe suche a feast or such a feast, and all the residue of the Ceremonies: but he marked to what end they said it: namely how they went about too shew, that the keeping of the law was of necessitie of saluation and that was a yoke of bondage vpon mens consciences, that could not be borne. Againe he saw how the libertie that was purchaced vs by our Lord Iesus Christ was taken away, and that was another point that compelled him to enter into that discourse. But the cheefe point that he treateth of heere, is that such as would haue had men to keepe the Ceremonies, had a secret meening that the same was an acceptable seruis vnto God, and of such importance as mē shuld purchace righteousnesse and soulehealth by it, and (to be short) that [Page 82] it was a meritorious thing. But S. Paule sheweth, that it is impossi­ble for mē to purchace righteousnesse before God by their works. Now therefore we see for what cause S. Paule treated generally of our iustification, when as notwithsta [...]ding hys aduersaries preten­ded no more, but the keeping of the Ceremoniall lawe, and the continuing thereof still as before the comming of our Lorde Iesus Christ, so as men should still offer sacrifise, and do the rest of the shadowes and auncient figures. And heereby we see also what a fol­lie it is for the Papists to thinke themselues escaped, in saying that S. Paule speaketh heere but of the works of the law, and not of the morall works. True it is that they be not the first founders of that dotage. For the Diuell hath always had his ministers to cousin the people. But we must not rest vpon the authoritie of men, specially of such as haue nother religiō nor feare of God in them. Although that many of the Monkes haue bin reported to be men of greate skill: yet notwithstanding they haue bin but fantasticall fellowes, and neuer had any tast of the feare of God. Euen those that were called the auncient doctors, haue peruerted the kindly sense of the holy scripture, and were as vtterly bewitched by Satan, and yet the wretched world hath bin so blynde, that it could not perceyue it. These kinde of men haue expounded this saying, that wee bee not iustifyed by the deedes of the law, to import that wee bee not iustifyed by the deedes of the law, to import that we be not iusti­fyed by circumcision, or by absteyning from any certaine kynds of meates, or by keeping such a holyday or such a feast, whereas not­withstanding S. Paule treateth of none of all those things. He mat­cheth Gods grace against all our workes, and finally sheweth that we cannot bring aught vnto God, but that we must be faine to be admitted freely of him. That is S. Paules drift. And if we should not set the same marke before our eyes, surely all the doctrine that is conteined in this Epistle, would be but fond matter. Furthermore let vs marke, Rom. 3. d. 27 that S. Paule doth oftentimes say simply and without addition, that wee bee iustified without workes: like as in the thirde Chapter too the Romanes, he sayth we haue a cleere and sure proofe of our righteousnesse, namely that we bee rightu­ous before God through the remission of our sinnes, and not by our workes. Hee saythe not there, by the workes of the lawe▪ [Page] but he setteth it downe single [without addition,] to the ende that all mouthes should be stopped, and all startingholes be takē away▪ Yet is it not without cause that he speaketh of the workes of the law, to bring to nothing all the seruices that men can alledge too bind God withall, as though they were able to become righteouse of themselues. For as we shall see hereafter, although we were as perfect as Angells, yet could not that bind God at all, if it were not for that he of his owne good will hath made this promis in hys law, Leui. 18. a. 5 he that doth these thinges shall liue in them. Then if we go a­bout to get fauour at Gods hand for our owne works sakes, we must not dispute philosopherlike, that God oweth vs any wages or recompence for the seruis that we haue done him: for we be his, and we cannot bind him by aught that we can do. How then may our works be recompenced as though they were auaylable before God? Euen bycause he hath promised so to do. It is the couenant whiche he hath made with vs in saying, he that doth these thynges shal liue in them. So then, if we could performe the law to the full, surely we should be righteous before God, and deserue saluation▪ howbeit not for any worthinesse that should be in our selues, but by reason of the couenant that God hath made with vs. For we see that all the desert which can be alledged on mannes behalfe, depē ­deth wholly vpon the said promis. And that is the cause why sainct Paule saith always, the works of the law, the works of the law. For there are none other workes that deserue to be accepted of God and to haue any recompence. Therefore let that serue for one point. And we shall see heereafter, how we be vtterly excluded frō that righteousnesse▪ bycause we come short of it: and that Goddes telling of vs that we shall be saued by keeping of the lawe, is all one as if hee had sayde, that we be all of vs damned. And why? For there is not any manne that dischargeth himselfe of it, but all of vs are transgressers. Ye see then that the lawe can bryng vs nothyng but deathe, by reason of our infirmitie. But thys shall bee layde foorth more at length in his order▪ It is ynough for thys tyme that we knowe how Sainct Paules setting downe of thys doctrine, is agaynst the Iewes which boasted themselues and were puffed up with pride, as though God had bin bounde [Page 83] vnto them for their obseruing of the Ceremonies of the lawe. No no, (saith he) it is nothing worth: and we shall see the reason of it afterwarde. Furthermore S. Paules debating of the case of Ceremo­nies, is bycause these hypocrites which tooke vpon them to match themselues with God, and too haue the praise of their saluation themselues, did always buzie their heads about small trifles, and came not to the cheefe point, which is to enter into their owne cō ­sciences. Like as at this day in the Popedome, they that do so much preach their owne merites, and say that we must purchace Paradice by our owne works, and that although we be sinners, yet we haue a way to discharge ourselues to Godward by satisfactions: what al­ledge they? VVhen those great Rabines go about to set men after that maner vpon the stage to be honored as Idolls, and when they haue made their great prefaces of free will, of their owne vertues, of their satisfactions, and of their merites or deseruings: what bring they? Exhort they men to liue chastly, without doing other men wrong, or without any couetous desire, so as euery of vs shoulde content hymselfe with that he hath, be patient in aduersitie, beare wrongs and reproches, and in all thynges shewe ourselues to bee the Disciples of our Lorde Iesus Christe by forsaking ourselues? There is not one word with them of these things. But the good workes which they set afore vs are, that we must go deuoutely too Masse, take holywater before we enter into the Church, be crosse ourselues, kneele downe before a stocke, worship a puppet, gad on pilgrimages, keepe suche a feastfull daye, found a Trentall, deale doales for the dead, and do this and that. So then, all these hipo­crites which will needes become righteous by their owne workes, haue nothing but gewgawes and dotages: and yet for all that, they thinke themselues so holy and perfect, that nothing is amisse in them. They thinke that God ought to content himselfe wyth the great number of murlimewes and countenances which they make. But that is not the coyne wherewith he must be paied: for his lawe is spirituall. He looketh not vpon the outward gesture, nor vpō the things that carrie a faire glosse before men, in somuch that if men set their minds too much vpon his owne Ceremonies, he reiecteth it vtterly: And that is a thing well worthy the marking. For [Page] men seeke still some startinghole, that they might not yeeld them­selues to the obeying of God: and they beare themselues in hand, that when they haue once dispatched their fond deuotions, then they be well discharged, and all the rest of their sinnes must be for­gotten, bycause they raunsome them by that meanes. The thyng therefore whiche we haue to marke heere, is that Sainct Paule stroue heere against suche men, as neuer wist what it was too serue God in good earnest, nor neuer entered into their owne conscien­ces. And euen such are these Shauelings in the Popedome, and those naughtipacks that haue their full scope there: I meene not only the Cardinalls and these horned beasts the Byshops, (for men knowe that they be the filthinesse whiche infecteth the whole world) but I speake also of those that are called doctors, the vpholders of their Catholike faith. It is certaine that they be but mockers of God, they neuer entered into their consciences to examin themselues earnestly, nother had they euer any remorse of conscience. Surely all their study hath bin to holde folke as it were vppon the racke, and to put many hartgripes into them, to the intent they myghte seeme to be sharpwitted. But as for themselues, they neuer felt any thing. And that is the cause why they prate so much at their case concerning merites, and yet in the meane while haue no regarde of them themselues. Only they do some small trifles, like rittlerat­tles that men giue to little children, wherewith they beare them­selues in hande that they can appease God. Now for thys cause Sainct Paule disputeth of the Ceremonies of the lawe, as they were put vntoo hym: and yet dothe hee neuerthelesse cut home to the bottome, that is too witte, [hee prooueth] that men are stripped starke naked from all righteousnesse, and cannot bryng any thyng vntoo GOD, but must beg at hys hande, con­fessing that there is nothyng in them but vtter beggerie and penurie. And furthermore let vs marke also, that the Iewes did alwayes peruert the nature and vse of the Sacramentes, in that they made meritorious workes of them, and that was cleane con­trary to the vse that they should haue put them too. For God or­deyned not the Sacramentes to the end that by indeuoring to ob­serue them, men should purchace any vertue that might be imputed [Page 84] to them for righteousnesse: but rather to teach them that it stoode them in hand to seeke all at Gods hand. As for example, when the Iewes were circumcised, thereby God shewed to the eye, that all that euer commeth of man is but corruption, and that it stādeth vs on hand to haue it cut away. So, the thing which the Iewes had too consider in that visible Sacrament, was that mans nature was cur­sed before God, and that we may well seeke but neuer fynde so much as one drop of cleannesse in it. And on the other syde they had a token and recorde, that God neuerthelesse woulde succour them by meanes of the Redeemer, which should come of the race of men: for he was borne of the linage of Dauid. God therfore she­wed that thing visibly. And so the Iewes were cast downe in them­selues, and ought to haue considered that there was nothing but cursednesse in them, and therevpon should haue come to seeke the thing in our Lord Iesus Chryst whiche wanted in themselues. As much is to be thought of their washings. As oft as the Iewes washed themselues, it was a putting of them in minde, that there was no­thing but vnclennesse in them. And wherein was that washing? was it in the water? No: but in the bloud of our Lorde Iesus Christe. VVhen the brute beasts were slayne, there they behild that they had deserued death. The beastes were giltlesse, and yet they were sacrifised for mennes sakes, to beare their sinnes. Thus ye see a mir­ror which sheweth that all men are cursed of God. And yet in so doing men humbled themselues, calling vpon God, and protesting that they were redeemed by the sacrifise: Howbeit not by those shadowing sacrifises, but by the true sacrifise whiche was not yet come into the world. But what did the Iewes? VVhen they were once circumcised, they thought that God was bound vnto them for it. And when they had offered sacrifise, they thought there was great holinesse in so doing, and made their boast thereof. But the Prophets rebuked those hipocrites dubble. For first they told them that when they had kept al the Ceremonies of the lawe, their do­ings were nothing, Osee. 6. b. 6. all was but vanitie. For behold, God saith, I wil haue mercy and not sacrifice: and again, I wil shew thee ô man how thou shalt please God: be thou hūbled truly, & imagin not to bring him many sheepe & Oxen, Micheas. 6. b. 8. for that is nothing: but deale thou iustly [Page] and vprightly, and when thou hast worshipped him, liue honestly and vncorruptly with thy neighbours. Also we see what oure Lord sayth in Ieremy. Ier. 7. e. 22. Did I speake to your fathers (saith he) of offering sacrifice vnto me? No, (sayth he) but I willed them to obey me, and to herken to my voyce, and to serue me with a sound hart. Agayne in another place it is said, Ier. 1. e. 23. Lord thou louest faithfulnesse. Thus we see how the prophets rebuke the Hypocrites for being hild backe by the Ceremonies, which are nothing of themselues, except men walke in a cleere conscience towards God, and in faithfulnesse to­wardes men. And after that the Prophets haue spoken so: they adde secondly that when men haue done all that they can, yet ceasse they not to be stil in Goddes dette, Ier. 31. f. 34 and that the Ceremonies serue to bring them still neerer, that is to witte, to make them acknow­ledge that God calleth them to him, promising them to shew them mercie, and too forget and burie all their misdeedes, howbeit by meane of the Redeemer that was promised them. But now Sainct Paule leaueth the first point, namely that the Ceremonies are no­thing without the principall, which is that we walke without do­ing any man wrong, and without doing any hurt or harme to other men, that we liue chast and pure, and that we haue a cleane and vp­right conscience. S. Paule letteth that discourse alone: and why? For it would not serue the purpose. And therefore he sheweth that the shadowes of the law were nother profitable nor needefull, bicause they were nothing if a man looked vpon them in their owne na­ture, but that the end of them was to be considered, which was that for asmuche as they were a witnesse of the grace that is giuen vs now finally in our Lord Iesus Christ: it behoued them to rest who­ly therevpon. And the same ought to be well printed at this daye both in our hart and in our remembrance. For wee shall haue profyted greatly, if we once know how to apply to oure vse the Sacramentes that are ordeyned by our Lord Iesus Christ, specially for asmuch as we haue to receiue the Lords supper the next Sun­day. For although we ought to haue bin exhorted this day to put ourselues in a reddines to it, yet was it not touched this morning. But let vs beare well in mind, that if we thinke to be made rygh­teous by baptim, we defyle the thing which God hath apointed to [Page 85] our saluation. And why? Baptisme dothe but teache vs that there is nothing but filthe and vncleannesse in vs. For wherefore do wee washe our handes, faces, and bodies, but to make them cleane from the spottes that are in them? Nowe it is sayde that Baptisme is a washing of vs: and therefore it followeth that when wee come to Baptisme, or when any of vs bringeth his children [to be baptized] we declare that the children are alreadie damned and forlorne euē from their mothers wombe, and that they be a cursed seede, so as they must be fayne to breake clennesse, not by their own purchace, but by receyuing it, for as muche as it is offred them in our Lorde Iesus Christ. Nowe if children be alreadie full of infections at their comming into the world: Iob. 15. b. 16 what are we who neuer ceasse to offend our God, and do drinke wickednesse as a fishe drinketh water, as it is sayde in the booke of Iob? Agayne, when wee come too the Lords supper, what come we to doo? Come we to get any thing of God by our owne desert? No: but to confesse that we be like wretched dead men, which come to seeke our life out of our selues, and therefore must be fayne to haue the fleshe of our Lorde Iesus Christ for our meate, and his bloud for our drinke, and all things in him which we want in our selues. Yee see then that the Sacra­ments serue not to puffe vs vp with any presumption, but to make vs walke in humblenesse, to the ende that beeing voyde of all selfe-trust, our whole seeking may be to be succoured by Gods infinite goodnesse, and by his pouring out of the treasures of his grace vpon vs according to our neede. And our comming to them is, that God should warne vs of our sinnes, to be touched with them in good earnest. And wee muste not acknowledge our selues sin­ners with the mouth onely, or slightly and by way of ceremonies: but wee must haue our hartes wounded inwardly with griefe that wee haue offended, and feele howe dreadfull Gods wrath is, too the ende wee may be sorie in our selues, and not haue any rest till he haue shewed vs where wee shall finde it, that is too wit in our Lorde Iesus Christ. And when we come to this holy table, let euer, of vs looke well that he be so grounded in our Lorde Iesus Christ, as that he hauing forsaken all the fonde illusions of Satan, and all the deceiptes that he setteth afore vs too turne vs away from the [Page] grace of God, and may imbrace our Lorde Iesus Christe with the merites of his death and passion, assuring our selues that it is he in whom we haue the full performance of righteousnesse and salua­tion. Moreouer forasmuche as our Lorde Iesus Christ hath called vs to be members of his body, let vs knit our selues togither, inde­uouring to glorifie God as it were with one heart and one mouth, and therwithall to liue in true vnitie with our neighbours, lyke as the hande serueth bothe the foote and the eye. So then let vs haue the sayde brotherlynesse in suche estimation, as wee maye shewe that we intende not to separate our selues asunder, as it were too [...]eare Iesus Christ in peeces: but that our desire is that he shoulde so knitte vs togither, that not onely he may liue in vs, and wee in him: but also that he may so rule vs by his holy spirite, as euery of vs may indeuer to serue and honour him first of all, and afterward to employ him selfe in the seruing of his neighbours, according to the abilitie which he shall haue.

And now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him too make vs feele them more and more, that the same may alwayes stirre vs vp to better repentance, and cause vs to continue therin to the ende, and also make vs to grow in fayth to our Lorde Iesus Christ, so as we may giue our selues wholly vnto him, and in his name cal vpon God his father, to the ende that he may heere vs, and continue his gratious goodnesse towards vs, till he haue drawen vs wholly too him selfe, to make vs feele perfectly the benefite which is purcha­sed for vs by his death and passion. That it may please him to graūt this grace not only to vs, but also to all people. &c.

WE haue seene alredie and declared heretofore, why S. Paule hauing to treate of the Ceremo­nies and shadowes that were before the com­ming of our Lorde Iesus Christ, cōcluded ge­nerally that men could not attaine righteous­nesse before God to stand in his fauour, but by keeping the whole lawe. Nowe a man mighte deeme at the first sight, that these were diuers matters. Howbeit (as I haue sayde afore) it behoued Paule to come to the pure vse [of ceremonies] to shew that men do but beguyle them selues, when they thinke to obteine fauour at Gods hand by their own merites. Secondly, also I declared why S. Paul doth expresly adde the word Law. For although it haue alwayes bin a common opinion in the world, that by liuing well men might binde God to be good vnto them, yet did they fowlly deceyue them selues therein. For doo what we can, God shall not be any whit at all beholden vnto vs, bicause wee owe vnto him what soeuer wee be able to doo. Then is there not any deserte (if there might bee any deseruing at all) but by the couenant which God hath made, Leu. 18. a. 5. in saying, that he which fulfilleth the law shall obteine life and saluation. For as muche as God hath spoken that worde, no doubt but he accepteth the obe­dience that is yeelded vnto him, as if it deserued saluation: but yet is not that as muche too say as that wee can deserue oughte. For there is none of vs all that dischargeth hys duetie, as wee shall see heereafter. That promise woulde bee too no purpose, or at least wyse it woulde bee vnauaylable, so as it shoulde ne­uer take effecte, vnlesse God gaue vs another remedie, that is too witte, vnlesse hee forgaue our offences, and accepted vs for righteous, althoughe wee bee not so. But howe so euer the cace stande, when S. Paule sayth that wee bee not iustifyed by the workes of the Lawe, hys meanyng is, that if wee intende too [Page] clayme fauour and saluation, bicause God hath promised that such as keepe his lawe shall be righteous, and so taken to bee: that will not serue our turne, bicause none of vs fulfilleth the Lawe, but wee are all of vs gyltie before God, and must receyue sentence of dam­nation vpon our heads. And for the better expressing heereof he maketh a cōparison betweene the Iewes & the Gentiles. Although (sayth he) that we be Iewes by nature, and not Heathen men: yet doo we knowe that we shall not otherwise obteyne Gods fauour, than by beleeuing in our Lorde Iesus Christ. Nowe it maye peraduen­ture seeme, that although men beeing corrupted in Adam can not deserue ought: yet notwithstanding the Iewes had a speciall priui­ledge, bicause God had adopted them as it were for his owne chil­dren, and accompted them to bee as his housholde. And that was the thing wherein the Iewes deceyued them selues. For when the Scripture speaketh of vncircumcision, it meaneth the vnclennesse wherewith wee be compassed about in Adam, in so muche as there is not any man which is not damned alreadie from his mothers wombe. But the Iewes thought that God had set them free from that cōmon curse, and they made their boast therof. Surely Gods chosing of them after that sort for his own people & heritage, was a great dignitie, and worthy too bee esteemed aboue all worldly goodes. But yet neuerthelesse it became them to haue acknowled­ged with all humblenesse, that there was not any excellencie at all in their owne persons. For according to our wonted maner of drawing Gods gracious giftes too muche to vayne ouerweening, the Iewes did commonly ouershoote them selues, by bearing them selues in hand that they were aboue all the rest of the worlde: Ve­rily as who should say, that God had founde any thing in them, why he should preferre them before those whom he had forsaken. Therefore that dooing of theirs was a great pride, whiche caried with it a shamefull thanklesnesse, in that they imputed not to Gods meere goodnesse, the things which they had of his free gifte, but were puffed vp with ouerweening, as thoughe God had knowne them to be better or worthyer of euerlasting saluation, than the Gentiles. But nowe S. Paule to dispatche all ouerweening, sayth: Go too, wee be Iewes by nature. As if he had sayde, It is true that [Page 87] wee haue some fauour aboue the Gentiles; whome God hath not vouchsafed to receiue into his Church. VVhen he speaketh after that fashion, it is not to giue the Iewes occasion to waxe proude: but to lay before them the things which they had receiued frely of God, wherin they had no cause at all to brag of them selues, accor­ding as we see how that in the Epistle to the Romanes, he vttereth two sayings, whiche at the first [...]lushe might seeme contrarie. For on the one side, Haue wee then (sayth hee) no priuiledge aboue the Gentiles? Yes verily, for God hath chosen vs for hys people, he hathe giuen vs the seale of Circumcision too shewe that hee a­uoweth vs for his children, hee hathe alyed him selfe vntoo vs, hee hathe promised vs the Redeemer of the worlde, and (too bee shorte) he hath sanctified vs in suche wyse, that if wee consider the fauour whiche he hathe vttered towards vs, there hath beene well wherwith to aduance and exalte vs aboue the residue of the whole worlde. Thus on the one side Paule dothe there magnifie the goodnesse of God: and afterwarde he falleth too questioning a­gayne, and asketh, what aduauntage haue wee then? None at all (sayth he) for all men are shutte vp vnder Gods curse. If the Gen­tiles bee too bee condemned, wee bee too bee condemned dou­ble: for there may be yet some likelyhoode that ignorance shall serue to excuse them. But yet can they make no defence of that before God, but shall perishe althoughe they neuer had any in­struction or teaching. Needes then must wee bee condemned by the lawe (sayth he) seeing that God hathe taughte vs, and yet for all that wee cease not too sinne still, and too transgresse his com­maundements, in so muche that we be plunged in greater and dee­per cursednesse, than the Heathen folk and vnbeleeuers. Now then he sayth that the Iewes are in deede separated after a sort from the Gentiles, not that the Iewes are of more worthinesse, or that they haue any righteousnesse in them selues▪ but bicause God of his own meere goodnesse voutsafed to chose them▪ like as at this day the children that are borne of beleeuing parēts, are not better than the children that are borne of Paynims & Turkes, if a man cōsider them both in their owne nature. For we be all of a corrupted and cursed lumpe and God hathe so condemned vs, as no man can [Page] iustly set vp his bristles, to thinke him selfe of more value than his fellowes. 1. Cor. 7. c. 14. But yet neuerthelesse, S. Paule sheweth that they be sanc­tified, and that they be not vncleane, as those are which are borne of vnbeleeuers or Heathen folke. Heere shoulde seeme to be some contrarietie: neuerthelesse, all agreeth very well togither. For there is nothing but vncleannesse and filthinesse in vs all without exception, and that commeth of nature. Howbeit, there is a super­naturall gifte, that is to say, a remedie that God giueth: whiche is, that the children of the faythfull are dedicated vnto him, and he acknowledgeth & auoweth them for his. Then like as now a dayes the children that are borne of the Churche, are reckned too bee of the number of Gods people, and of the companie of the chosen: euen so vnder the lawe, the Iewes were separated from the rest of the world. And that is the cause why S. Paule sayth, Wee bee I [...]wes, and not sinners of the Gentiles. VVhereas he speaketh of Sinners, he meaneth suche as continue in their filthynesse, and are not clensed by the grace of God. For Circumcision was a token and witnesse that God accepted Abrahams issue and ofspring for hys owne housholde and peculiar people. The thing then wherein the Iewes differed in olde tyme from the vnbeleeuers, was that althoughe they were all of one sute, for as muche as they were all indifferently the children of Adam: yet notwythstandyng God had chosen the one sort, and left the other sort still straun­gers from his house. If a man aske why he dyd so: there was none other cause than his owne meere grace, and yet were not the Iewes in the meane whyle the more excellent. But nowe let vs followe the matter that S. Paule handleth heere, Wee knowe (sayth he) that wee can not bee iustified by the deedes of the Lawe, but by beleefe in Ie­sus Christ. In so saying he sheweth, that the Iewes them selues (what grace soeuer they had receyued) coulde not grounde them selues vpon other men, nor vpon them selues, as thoughe they had de­serued aught at Gods hande, but must bee fayne to flee to his free goodnesse, acknowledging that there is no saluation but in Iesus Christe, who is come to finde out the thing that was alreadie loste. And herein is fulfilled that which he sayth in another place, howe that aswel they which were nere hande, Eph. 2. d. 17 as they that were farre off, [Page 88] were all gathered togither into one Iesus Christ is the peacemaker to cause God to loue vs, and to receyue vs too mercy: not onely those that were earst farre of, as the Gentiles: but also the children of Abraham, what noblenesse or dignitie soeuer were in them, for that came not of their owne nature. And let vs marke, that when S. Paule saythe, that the Iewes whiche were conuerted to the Christen fayth, knewe they coulde not bee iustified by the works of the lawe, but by beleefe in Iesus Christ: he maketh a compari­son betweene fayth and the Lawe, to shewe that wee can not bee iustified by grace, excepte wee forsake all our owne merites: and that is a thing well worthy too bee marked. For the Papistes will well inoughe confesse that wee bee iustifyed by faythe, howebe­it they adde that it is but partely. But that glose marreth all. For heere it is proued that wee can not bee founde righteous before God, but by the meanes of our Lorde Iesus Christe, and by re­sting vpon the saluation which he hathe purchased for vs. The Pa­pists see this well inough: and therefore for fashion sake, they say we be iustified by fayth, but not by fayth onely: they will none of that. That is the thing that they fighte agaynst: and it is the chiefe poynte that is in controuersie betwixte them and vs. But S. Paule bewrayeth heere their beastlynesse, when he sayth, but by beleefe. For that word betokeneth that all that euer men presume to bring vnto God to winne his fauour with, is quite cut off. Yee see then that the doore is shut agaynst all deseruing, when S. Paule auou­cheth, that there is none other meane than by fayth. VVee shall see more playnly hereafter why fayth is so compared with the law, as a thing ful but agaynst it. For the lawe presupposeth that if wee haue once fulfilled Gods commaundements, we shall be taken for good seruants, and that he wil pay vs the wages which he hath pro­mised: and faith presupposeth vs to be wretched, dāned, & forlorne folke, and that we must be fayne to seeke the things that we wante in Iesus Christ. As for example. There are two men that desire to bee boorded and lodged: whereof the one bringeth money with him, and lookes to be wel interteined for his wel paying: and both of them require meate & drinke howsoeuer the cace standeth, but the second man is poore, & hath neither penny nor pennies worth, [Page] and he desireth almes. Thus do both twayne of them matche iuste in one poynt, for they desire foode as the thing whereof they haue bothe neede. But the first hath money to content his host, and lyke as he shall haue fared well, and bin well and curteously intertey­ned: so shall his hoste receyue money of him, and holde him selfe contented with it, and not thinke his guest beholden or bounde vnto him: For why, he is recompenced, yea and he hathe gayned by him. But as for the poore man that craueth almes, he thinks him selfe beholden for his life to him that fedde him, and lodged him: for he bringeth him nothing but a charge. So then, if wee will bee iustified before God by the Lawe, we must deserue it, so as he may receyue of vs, and we of him, and there may be as it were an inter­chaunge betwixte vs. And is that possible? No: as wee shall see more at large heereafter. Therefore wee must conclude, that wee bee excluded from the righteousnesse of the Lawe, and that if wee thinke to bring any thing to binde God withall, we doo but pro­uoke his wrath. Then is there none other shifte, but to go to hym like poore beggers, and so to be iustified by fayth: not as by a ver­tue that is of our selues, but bicause we confesse with all lowlinesse, that we can not obteyne saluation but by his free gifte▪ Thus yee see howe the lawe is set heere full but agaynst fayth, as if S. Paule should tell vs, that all they which go about to winne Gods fauour by their owne merites, forsake the grace of our Lorde Iesus Christ. as shall be declared more at length hereafter▪ But now if any man say, that the lawe was giuen of God, so as it can not haue any con­trarietie agaynst fayth, whereof God is the author also: the an­swere therevnto is easie. For God made bothe day and nighte, fire and water, colde and heate. Now it is certayne that the day is not contrarie to the night: but we see the wonderfull order of Gods goodnesse and wisdome, in that men haue the lighte of the sunne to doo then worke in by day, and [the darknesse] as it were a co­uert to rest in by night: So then although the day differ from the night: yet is there no contrarietie betwixte them, neither is there any betweene fire and water, so eche creature bee put to his owne proper vse: but wee see that God hathe very well agreed the fire and the water, and yet notwithstanding if [...] beholde them [Page 89] fighting togither, then is there greate contrarietie. Euen so is it be­tweene the lawe and the Gospell. And if any bodie will haue a man to be iustified bothe by the lawe and by the Gospell to, he doth but turmoyle and mingle things togither, and it is all one as if he should set heauen and earth togither by the eares. To be short, it were much easier too mingle fire and water togither, than too say, that wee can purchace any grace at Gods hand by our own deseruings, and ther­withall also haue neede to bee succored by our Lord Iesus Christe. But if a man consider what the lawe is, and too what purpose it was giuen: he shall find that it is not whit at all repugnant too the Go­spell, nor consequently vntoo fayth, but that they agree very well. Thus ye see how this difficultie is dispatched: so that if it be alled­ged, that fayth commeth of God as well as the Law: it is true. Ne­uerthelesse it is to be considered (as wee shall say hereafter) to what end God gaue as well the one as the other. But let vs returne too that which S. Paule sayeth. He sayeth that wee bee not iustified but by the fayth of our Lord Iesus Christe. VVhen he speaketh of beyng iustified, lette vs marke that it is all one with beyng reckened or taken for rightuous before God. And that woorde had neede too bee well vnderstoode: for the cace standeth vppon knowing after what maner wee bee saued. But are wee not wretched caytifes, if after wee haue liued long in the world, a man aske vs whiche is the meane too bee saued, and wee cannot tell him? VVee shall see ma­ny beastly wretches, whiche haue deuoured Gods breade, and yet notwithstanding cannot tell howe they shoulde offer themselues before him. And therefore it behoueth vs to take so much the bet­ter heede to the things which are taught vs here by S. Paule. He say­eth that we be iustified: and how? Is it that wee bee rightuous, and that there is nothing amisse in vs? No: but it is for that God acce­pteth vs. Then is the woorde Rightuousnesse put for the fauour whiche God sheweth vs, in that he voutchsafeth too bee our fa­ther and too take vs for his children. If a man demaunde why the Scripture vseth the woorde Iustifie, sith it seemeth too make no­thing to the purpose: for it might well be sayd, God loueth vs, God pitieth vs, God vouchsafeth to become our father and Sauiour: [and therfore] why should not men rather vse that maner of speach, than [Page] say that he vouchsafeth to iustifie vs? [I answer,] it is not without cause that the scripture speaketh so. For if we take the woord Salua­tion rawly, & say [no more but] that we be saued by the grace of our Lord Iesus Christ: we shall not well perceyue what our owne state is, nor how wretched it is, nor also the remedie which wee must ap­ply too it. For to the intent we may put our trust in our Lord Iesus Christ, wee must vnderstand that wee be vtterly forlorne as well by reason of the sinne of Adam, as by reason of the infinite number of iniquities wherein we be saped: yea and wee must fully beleeue it. But we should neuer perceyue that our sinnes condemne vs & curse vs before God, except wee knew that wee haue neede of rightuous­nesse. And on the otherside wee should not know Gods rightuous­nesse, if we should singly say that we be saued by faith and by grace. For God cannot once renounce himself, bycause he is the soueraine rightuousnesse, and there is nothing in him but purenesse and per­fection, by reason whereof he must needes hate euill. Now it is so that wee be full of corruption, there is nothing but euill in vs: and therefore God must needes hate vs. And if he hate vs, wo woorth vs: for then are we damned. Then standeth it vs on hand to be made rightuous, before we can be in Gods fauour. That is to say, it beho­ueth vs to be purged of our faults and misdeedes, for else (as I sayd) wee shall neuer be able to conceyue, that God intendeth too shewe vs mercie. But in acknowledging our selues too be sinners, wee perceyue by and by that God muste needes hate sinne, and that al­though he hate sinne, yet not withstāding he findeth meanes to saue vs, which is by forgetting our offences, and by clenzing and purging them with the bloud of our Lord Iesus Christ, who is our spirituall washing. God then purgeth vs in that wize, too the ende wee should bee receyued of him, and being made parttakers of his loue, bee as­sured of our saluation. Thus yee see why the Scripture vseth the woorde Iustifie: But the Papistes descant vppon it like blinde buz­zardes. VVhat, say they? shoulde wee bee iustified by fayth? Fayth is no such vertue as maketh men perfect: and how then shall it make vs rightuous? They consider not that this rightuousnesse whereof the Scripture speaketh, is Gods couering of our sinnes (as I declared afore) and his taking of them quyte and cleane away for [Page 90] the sake and by the meane of our Lord Iesus Christe, and by the vertue of the Sacrifize of his death and Passion. How soeuer the cace standeth, it is sayd that wee be counted rightuous before God, bycause he releaseth and forgiueth our sinnes. Rom. 4. a. 6▪ And after the same maner doth Sainct Paule speake of it in the fourth to the Romanes, where he sayeth that Dauid hath well declared in effect, Psal. 32. a. 1. howe wee bee iustified by fayth, when he sayeth. Blissed is the man whose ini­quities God hath forgotten, and whose sinnes he hath couered. And in another place he sayeth, 2. Cor. 5. d. 21. that our Lord Iesus Christe who knewe no sinne, nor had any spot in him, was made sinne for vs: that is too say, receyued all the condemnation of our faultes, too the end that wee should become Gods rightuousnesse in him, that is too say, too the end that being greffed into his persone, and made one body with him, wee might be taken for rightuous, bycause there was such per­fectnesse in his obedience, that our sinnes were buried and rid quite and cleane away. Thus much concerning the woord Iustifie▪ Now as touching the woord Fayth [or beleefe,] S. Paule addeth for a decla­tion, that they had beleeued in Iesus Christ. If a man aske an vnlearned persone what Fayth is: he will perchaunce answere that it is too be­leeue: but he shall not be able too tell what is ment or imported by any of them both. VVill wee then haue the vnderstanding of them according too the rawe capacitie of the vnskilfullest sorte? VVee must alwayes marke, that our Lord Iesus Christe is set too bee the butte of our fayth and beleefe. Do wee obtayne saluation by fayth? It is asmuche too say, as wee beleeue in our Lord Iesus Christe. But let vs now cōsider why our Lord Iesus Christ is set before our eyes for our fayth too ame at, and too reste wholly vppon. It is bycause wee shall finde in him what soeuer belongeth too the making of vs rightuous. I haue tolde you already, that wee bee taken for righ­tuous before God when he forgiueth our sinnes, and calleth thē not too account any more. And how shall wee obtayne that, but by the bloud of our Lord Iesus Christ which was shed to wash vs withall? For in asmuch as he hath made full amendes for vs by his death and passion: therefore God is appeazed towardes vs, condicionally that we seeke not to pay him with any other thing, than with the sacrifize that was offered vp to him by his only sonne our Lord Iesus Christ, [Page] who is called Gods wel beloued sonne, Math. 3. d. 17. too the ende that wee should be beloued in him: and the rightuous, to the end we should be made parttakers of his rightuousnesse: Esay. 53. d. 11. and the holy, too the end we should be made holie in him. Thus then yee see why wee muste haue an eye to our Lord Iesus Christ, Luke. 1. d. 35. when wee intend too know what the woorde Fayth importeth. But the Papistes stande wilfully in their owne conceyt, bycause they neuer tasted what it is to beleeue: and that do they shew well ynough by their allegacions. How is it pos­sible (say they) that a man should bee iustified by beleeuing, seyng that the very Diuels doo beleeue? Iames. 2. d. 20. It is true, and S. Iames vseth the same reason. How beit in that place he mocketh at suche as pre­tend a vayne and fonde cloke of Christianitie and fayth, and in the meane whyle shewe no frutes at all of it. But the Papistes beguyle themselues yet much more grosly, in saying that Fayth is too be­leeue in God, and that God is the marke that fayth ameth at, so as it seemeth too them, that too make vp beleefe, there needeth no more but to imagine that there is some one certayne God that made the worlde, and which gouerneth all things. And so they fall faste a sleepe in their ignorance, and yet ceasse not too take themselues for good Christians and Catholikes (as they themselues bable) although they be altogither dulled in deede. But it is no woonder that they fight so agaynst the doctrine of the holy Scripture, and with suche vnamendable wilfulnesse denie that a man can bee saued by fayth, seyng they haue nother discretion nor vnderstāding: for they wote not what the matter meeneth. So muche the more therefore doth it stande vs vppon, too marke well what Sainct Paule telleth vs heere: that is too witte, that if wee looke not vntoo Iesus Christe, wee knowe not what fayth is. And the reason thereof is, for that we know not what it is too haue forgiuenesse of sinnes, to come vn­to God, to be able to put our trust in him, and to call vpon him: no­ther do we know any more what it is to haue our consciences quiet, and to hope for the euerlasting life. All these things we want till Ie­sus Christ be set afore vs, and till wee haue cast our looke vpon him, so as all our senses be settled vppon him, and as it were shet vp there. Yee see then that the fayth whereby wee obtayne grace, is that after we once know our selues to be wretched creatures, and that there is [Page 91] nothing but loth somnesse in vs, wee seeke the remedie of it in our Lord Iesus Christ, and vnderstand that he was offered vp for vs to redeeme vs from the curse wherein we were plundged, that he hath made vs cleane by his bloud, that by his obedience he hath put away all our offences, and that for the same we bee assured that God ac­cepteth and receiueth vs for his children. Thus ye see how this text is to be vnderstoode. And whereas S. Paule sayeth, that he himselfe and all the Iewes that were conuerted vnto Christianitie, did looke too bee saued by the fayth of our Lord Iesus Christ: he addeth also the reason why: namely, bycause no flesh shall be iustified by the works of the Lawe. He had well vsed that woord, if he had applied it but to his owne countrymen: but heere he speaketh of all men in gene­rall. And whereas he sayeth no fleshe at all: first he betokeneth that the Iewes differ nothing at all from the Gentyles in the meane of obtayning saluation. VVherfore although the Iewes beyng circum­cyzed, were taken as it were for Gods heritage, and sanctified vnto him: yet not withstāding they could not haue any hope of saluatiō, but by his mere grace. Lo how they be matched with the Gentyles and raunged in like degree with them. Again, S. Paule ment heere to deface vtterly all the ouer weening that men conceyue of their own vertues. There are many which know they haue ouershot thēselues so farre, that they cannot chalendge any glorie too them as though they had deserued aught at Gods hand. VVretched drunkardes, vn­thriftes, and such as haue giuen themselues ouer to all naughtinesse, will be ashamed to auaunce themselues, and too brag that they can bind God by their deserts and well doings, for euen before mē they be fayne too hide themselues bicause of their leudnesse. But as for those that haue some cloke of hipocrisie, and shew some signe of ho­linesse before men: they by & by become drunken with it, & so har­den themselues, that they beleeue they deserue Paradyse, and that God is greatly bound vnto them. Of which sute are these Popeholy ones, who although they be ful of al filthinesse, so as there is nothing in them but ambition, couetousnesse, crueltie, and suche other like things: yet how soeuer the world go, for asmuch as they haue good store of their Churchstuffe & other counterfettings, they beare thē ­selues in hand that God seeth not a whit intoo their leudnesse, but [Page] perswade themselues that God ought to accept them for their owne merites sakes. Also, such as heare Masse deuoutly, such as rūne from the Tauerne [or from the Alehouse] to the Chappell, specially such as buy pardons and such other like stuffe, and such as keepe fasting­dayes and holydayes, wil be puffed vp with such an ouer weening, as to thinke they haue bound God vnto them. But S. Paule, in naming all flesh, sheweth that men must not shole out themselues asunder, as though one were righteous, though another were not so: but must all stoupe and humble themselues and passe condemnation, as­suring themselues that all their vertues, (yea euē of the excellentest men of all) are but filthinesse before God. For although a man bee perfectly rightuous to our opinion, so as he doth noman harme, but hath stedfastnesse in himself to withstand all vices, and is chaste and sobre, and (to be short) is taken and esteemed to be as an Angell: yet not withstanding he hath nothing in him but corruption. And how can that bee? Bycause wee may not reste vppon the outward appa­rance, for (as the Prouerbe sayeth) all is not golde that glistereth. It is not for vs to iudge what is vice, and what is vertue, except wee could enter into a man. For if a man yeeld not vnto God that which belongeth vnto him, what is to be sayd of it? He robbeth not men, but he robbeth God of his honour. Agayne though men giue him neuer so great prayse & clap their hāds at him: yet shall he but burst for vaynglorie and pride, and nothing shalbe able too frame him too humilitie, saue the knowing of our Lord Iesus Christ. So then, they which make a goodly outward show in their life, shall neuerthelesse be still condēned before God. This is the thing whereby S. Paule in­tēded to forestall all the vaine trust that men can cōceyue or nurrish cōcerning their own deseruings. But there is yet more. For he spea­keth not only of such men as were after a fort forsaken of God, and were not renewed by his holy spirit: but when he sayeth All flesh▪ he cōprehendeth the faithfull also. For although Gods holy spirit dwell in vs after he haue drawen vs to the knowledge of his Gospell and greffed vs into the bodie of our Lord Iesus Christ: although (say I) that Gods spirit dwell in vs: yet are we al comprehended vnder the woorde Flesh, in respect of that which we haue of our owne: S. Paule then giueth sentence heere, that no flesh shall bee iustified, bycause [Page 92] the faythlesse are condemned in Adam, and abide in their condem­nation, and the faithfull are alwayes vnperfect, so as they haue many vices and blemishes: by meanes whereof they bee condemned as well as the other, and so this condēnation is generall, That he which will bee iustified by the woorkes of the lawe, shall alwayes be found giltie, yea euen the holiest men that euer were. Let vs take Abra­ham who was a mirrour of all perfection: let vs take Dauid who excelled in all vertue: 1 Ezech. 14. b. 14. Let vs take Noë, Iob, and Daniell who are reckened vp for three rightuous men by the Prophete Ezechiell: and let vs take such other like: and yet neuerthelesse, euen they al­so are raunged in the same aray, that is too wit, that they could not obtayne rightuousnesse before God, but by Grace. Nowe then I pray you what shall wee doo? muste not the Diuell needes driue them headlong intoo terrible pryde, which at this day doo stay still, that they may bee iustified by their owne desertes or meritorious woorkes as they terme them? For who is hee that can matche ey­ther Dauid, Noë, Abraham, or Daniell? Had not men neede too haue profited well in Gods schoole, and to bee inflamed with a true zele of giuing themselues wholly vntoo him, that they may bee vt­terly conuicted, that they bee yet very farre of from beyng come to the poynt whiche wee see Dauid, Noe, and Daniell too haue bin at [...] For asmuch then as wee knowe this: lette vs marke, that heere the holy Ghoste beateth downe suche as mount vp too highe, too the ende wee should bee the more ashamed that wee haue not one drop of deserte of glorie: and seeke all that pertayneth too our salua­tion, in the meere grace of our Lorde Iesus Christe. Thus yee see that this saying where Sainct Paule auoweth that no fleshe shall bee iustified, ought too bee vnderstoode as though hee had sayde▪ If men looke vppon themselues in their owne nature, they shall finde nothing but euill, notwithstanding all the fayre shewes that they can haue. They may well bee highly praysed and esteemed in the worlde, and they may well beguyle themselues by vayne selfe soo­things: but vntill suche time as God haue wrought in them too chaunge them, it is certaine that there shall bee nothing in them but filthinesse, & al the vertues that men make account of, shalbe starke vice, too leade them too destruction and too plundge them in Hell. [Page] For although that they which are renewed by Gods grace and haue already profited in his obediēce, haue some vertues which he loueth and esteemeth: yet are they not able to bring aught that may passe account before him: for they shall alwayes finde themselues in ar­rerages. And that goodnesse whiche is in them, they haue it of him, and yet is that goodnesse also corrupted with their sinnes and in­firmities: by reason whereof they are vtterly bereft of all trust in their owne rightuousnesse: and so if wee now seeke our rightuous­nesse in the law, we be beguyled, wee shall not find it there, we be al of vs condemned from the greatest too the least. But heere wee see much better that which I touched afore: namely that when we per­ceyue and find by experience, that we want all that euer pertayneth to the life of our soules: we must resort to Iesus Christ as to our re­fuge, so that the true preparatiue to make vs beleue in Iesus Christ, is to be touched with a liuely cōceyt and feeling of our own sinnes. And for the same cause also he sayeth, Math. 11. d. 28. Come vnto me all ye that la­bour and are heauie loden & I will refresh you, and you shal find rest to your soules. Esai. 61. a. 2 Again it is sayd expresly, that he is sent to preach the message of gladnesse to the poore, to set free such as are in prison, & to cōfort such as are vtterly oppressed and as it were ouerwhelmed. Those then which take pleasure in their sinnes, will neuer come at our Lord Iesus Christ. True it is that they wil boast ynough of faith, according as many skorners of God do vnhallow that worde as ho­lie as it is. Euery man will be counted a Christian, and they that bee furthest out of square in all wickednesse, will say they beleeue as much as any other man. But when a man speaketh after that ma­ner, it is a token that he hath not one droppe of fayth. For the faith­full will surely say, I beleeue, howbeit with so greate weakenesse, that I see well if my God should not pitie mee, that little whiche I haue would soone vanish away vtterly. Therfore they that vaūt with full mouth that they haue a perfect fayth, are but dogges and swine which neuer tasted what the feare of God or what religion is. But how soeuer the world go, the name of fayth shall be shamefully de­filed by those dogges, which doo nothing else but mocke God. For they haue no skill too discerne betweene good and euill. They bee so blockish, that they doo as it were welter in their filthinesse: [Page 93] insomuch that a grosse drunkarde that is past all shame, and there­withall hath ouerglutted himselfe also, woulde faine continue still in his disordinatenesse. Besydes this, the whoremongers, the per­iurers, the blasphemers, and such other like will protest welynough that they haue fayth: but yet for all that, it is certaine that they were neuer in any towardnesse to come to our Lorde Iesus Christ. And why so? For they haue not considered that they cannot be iustified but by grace. Howbeit let vs marke, that to be throughly peswaded, that we cannot be iustified by the lawe, we must set God before vs in his iudgement seate, and euery of vs summon our selues before him, and morning and euening bethinke vs that we must yeelde vp an account of our whole life. Therevpon let vs vnderstande, that we shoulde be ouerwhelmed a hundred thousand tymes, if God should not pitie vs, and beare with vs of his infinite mercie. That is the way for vs to knowe that wee cannot bee iustified by the lawe: for we bee as good as damned, so oft as we appeare before God. It is meete for vs to be put in such feare, as wee may haue neyther re­leace nor rest, till our Lorde Iesus Christ haue succoured vs. Ye see then howe it behoueth vs to be loden and fortrauelled, that is too say, to mislyke of our sinnes, and to bee greeued with such anguish, as we may be pinched with the sorrowes of death, to the ende wee may seeke all our ease in God, assuring our selues that wee cannot otherwise obtaine saluation, neyther whole nor in part, but must be faine to haue it giuen vs. For S. Paule doth not set down any meane way heere, as though he sayde that we shoulde finde that which we want, in Iesus Christ, and be able to haue the rest of our selues. But he sayth that forasmuch as we knowe once that we cannot bee ta­ken as righteous for our owne desertes, nor for our owne workes, onely fayth must content and suffize vs. VVherefore let vs vnder­stande, that there is not one whitte of our saluation out of Iesus Christ, but that we haue there both the beginning and the end of it, that is to say euery whit of it: and let vs abyde continually in that lowlinesse, knowing that we bring nothing with vs but damnation, and that all that euer perteyneth to our saluation must be receyued of Gods onely free mercie, so as we may say that it is by fayth that we be saued, that is too say, bycause God the father hath appoynted [Page] his sonne our Lorde Iesus Christ for vs to rest vpon, that he might both begin and finishe our saluation, in such wise as the whole must be fathered vpon him, and we learne to renounce our selues, and to giue our selues fully and wholy vnto him.

And now let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes, praying him too make vs so to feele them, as we may mislike more & more of them, and grow and go forwarde in the amendment wherein wee ought too spende our whole life, and learne too magnifie his goodnesse in such wise, as it hath bin shewed to vs in our Lorde Iesus Christ, so as wee may be wholy rauished with it: and that the same may be, not a glorying of it with our mouth onely, but a putting of our whole trust in him, so as we may be settled in it more and more, till we be gathered vp intoo the euerlasting life, where we shall haue the rewarde of our fayth. That it may please him to graunt this grace, not onely to vs, but also to all people. &c.

WEe haue seene alreadie, that to beate downe all the pryde and selftrust which men put in their owne workes and merites, Paule alledged that the Iewes who had great preferment aboue o­ther men, could not for all that come in Gods fauour, otherwise than by beleeuing the Gos­pell. Yet notwithstanding it was a good likely­hood that the Iewes had some righteousnesse in themselues wher­with too winne Gods fauour, bicause the lawe was giuen to them, [Page 94] with promise that whosoeuer performed those things should liue in them. Leu. 18. a. 5. Therefore a man would haue iudged, that the Iewes euen in respect of themselues alone without Christ, might after a sort haue bin iustified before God: otherwise it shoulde seeme that the lawe was superfluous. But when they come too our Lorde Iesus Christ, there they perceyue themselues to bee wretched sinners, forlorne, and damned. It should seeme then, that Iesus Christ bringeth sinne: for before his comming, the Iewes were reckened for Gods chil­dren. Deu. 7. a. 6. They bare the badge of holinesse in their bodies, & moreouer it was sayd vnto them, that they were the holy and chosen people of their God. Now then seeing they become fellowlike with wretched sinners, and there is nothing but cursednesse to bee found in them, so as they be faine to flee for refuge to the mere grace of our Lord Iesus Christ: it seemeth that Iesus Christ brought sinne intoo the worlde. Truly so will men iudge of him after their owne opinion, howbeeit foolishly. For it behoueth vs to marke, that our Lord Ie­sus Christ doth not bring sinne, but bewray sinne. For although the Iewes exercised themselues in the keeping of the law: yet did that serue but to proue vnto them still more and more, that God would neuer shewe them mercie, but by the meane of the Redemer. No doubt but that in liuing chastly & soberly, & therwithall in walking in obedience to god, they had some show of righteousnesse: but that came wholy of grace, and we must not father that thing vpon men, which belongeth vnto God, for by that meanes God should be de­frauded of his honour. Then if the Iewes being gouerned by Gods spirite, had some willingnesse and desire to lead a holy life: it must not come in account, as who should say, that God were beholden to them for it: for contrariwise they be so much the more bound vn­to God. But on the otherside, wee haue too marke (as wee shall see more fully in due time and place) that there was neuer yet any man so perfect, but there was alwayes much to be blamed in him. Ther­fore we haue to conclude, that the Iewes could not be so well taken and accepted at Gods hand, but that they had neede of his mercie, and that their saluation must needes be grounded wholy vpon the forgiuenesse of their sinnes. Also as in respect of Ceremonyes, they bare themselues on hande that there was great holinesse in them, [Page] as whereof hypocrites haue alwayes made their cloke. But howso­euer they fared, it is certaine that the Iewes were more damnable than all other men. And why? For (as Saint Paule sayth) without the lawe sinne doth not vpbrayde men: Ro. 5. b. 13. insomuch that men fall a­sleepe and flatter themselues in their vices, when they haue not that Sumner to cyte them before Gods iudgement seate. Then whereas the wretched Gentiles might haue some defence and excuse, at least wise that they bee not so giltie before God: the Iewes in offering their sacrifizes had it witnessed too their face, that all of them were worthie of eternal death, and so consequently double giltie in com­parison of the Gentiles. And therefore in the second to the Collos­sians S. Paule vseth this similitude, Col. 2. c. 14. that the Ceremonies of the law were as euidences to binde a man the more. Truly like as although a detter be not cōdemned by order of law, nor haue bound himselfe before a notarie nor giuen assurance in wryting vnder his hande and seale: yet ceasseth he not for all that, to be bounde [in conscience] too pay his debt: euen so although the Gentyles had not any au­thenticall matter of recorde whereby to bee condemned: yet ceas­sed they not too bee still worthie of death. But as for the man that hath passed bondes by order of lawe, and entered his debt in the common recordes: what shall he say more? There is no shift for him: he must be fayne too answere [the debt] out of hande. Now the Iewes were in the like plight. For their washing of themselues when they went intoo the Temple, and in their owne houses, and euery where else, was a confessing that there was nothing but vn­cleannesse in them. Againe, when they killed the beastes, and sawe them slain before thē, surely the same was as a liuely picture of their owne death and cursed state. And yet coulde not the brute beastes nor the shedding of their bloud set them cleare: nor likewise the water, which is a corruptible element, and cannot come at the soule. So then, the washing which they vsed had bin a fonde thing, if it had not directed them to the spirituall washing which wee haue in our Lorde Iesus Christ. Likewise in baptisme at these dayes, if we think our selues to be made cleane by the water: what an abuse is it? All these things must serue to leade vs to the bloud of our Lorde Iesus Christ. VVherefore I conclude, that whereas the Iewes were exer­cysed [Page 95] in the lawe, the same was a greater euidence agaynst them, and bounde them straightlier to subiection vnto Gods iudgement, and eternall death, than the Gentiles were. And so wee see howe Iesus Christ was not a bringer in of sinne, but a discouerer of sinne. For the Iewes thought themselues well shrowded vnder the Cere­monies, and made a sheelde of them to fence themselues from gods displeasure, esteeming all other Nations vnholy, vpon opinion that there was nothing but vncleannesse in all the worlde besydes, and that all holinesse was in themselues. Lo what their brauerie was. Yea, but when Iesus Christ came and put them in order: he shewed them that they shoulde be faine too shew other men by their owne example, that their saluation was too bee sought elsewhere than in their owne merites, and that it behoued them to come to him with such humilitie, as too confesse that they on their part brought no­thing with them but vtter cursednesse. And by that meanes oure Lord Iesus Christ discouered the mischief that had bin hiddē before, like as diseased persons shall oftentimes not perceyue the festering of some sore that will breede some deadly disease, till the Surgeon finde it out, who cannot do his dutie in curing it, till hee haue sear­ched the sore to the bottome which was vnknowne before. Euen so was our Lorde Iesus Christ fayne too bewray the wretchednesse that was in the Iewes, to the intent they shoulde returne vnto him, and confesse that they had not any thing in them worthie of Gods fauour, nor any other refuge than vnto his mere mercie. Thus ye see in effect what wee haue to consider for the solution of the que­stion and doubt which Saint Paule putteth forth heere. Likewise in these dayes, if a man speake of the Gospell too such as thinke they serue God, and hope to winne heauen by their owne desertes: they be greeued at it, bicause that that gate is shet agaynst them by the presumptuousnesse which they haue conceyued afore hande, saying: VVhat I pray? Shall I haue lost my time when I haue bin so de­uout all my life long? As for the man that shall haue heard a Masse or twaine, or mumbled vp a sort of prayers, or gone on pilgrimage, or lashed out his money and substance (without sparing) vpon par­dons, indulgences, and such other things: if one tell him that wee bee all wretched, and that there is none other thing for vs too leane [Page] vnto but the mere grace of our Lorde Iesus Christ, and that all that euer we are able to bring vnto God is but filthie and lothly, he will storme and replie, Is it possible that God should haue no regarde of so greate paynes as I take to serue him? Muste not all of it passe in myne accounte, and bee allowed mee too my saluation? They woulde faine accuze God, yea and wee shall see many that will not sticke to rayle vpon him with open mouth, bycause they bee lothe to lose that which they haue done. Although the Hypocrites per­ceyue much lewdnesse in themselues: yet woulde they fayne hyde all vnder theyr cowles. For they breake out after this maner. One sayes I haue gone woolwarde: another, I haue risen at midnight to serue God: the thirde, I haue forborne the eating of fleshe: and another, I haue bin shette vp in a Cloyster as in a pryson, and final­ly I haue bin dead to the worldwarde, and shall all this be vnprofi­table too mee, so as God will haue no regarde of it? Such murmu­rings as these we shall heare dayly. But let vs see if they can make their cace the better for all their replying? For when they haue wel examined what is in them, they shall finde that all their doings are but as a paynting to ouercast things withall, like as a man that in­intendeth not too repayre his house, leaueth the holes vnmended within, and doth but dawb them ouer on the outside too the ende they be not seene, and afterwarde whytelymes them, so that final­ly it is nothing else but a pargetting or whitelyming, according also as our Lorde Iesus Christ vseth the same similitude agaynst the hy­pocrites that did no more but blaunche things. Math. 23. c. 27. Howbeeit in the meane while God regardeth not the outwarde appearance, as it is sayde in the first of Samuell, 1. Sam. 1 [...]. b. 7. but searcheth mens heartes and the truth, and [layeth open] the things that were hidden afore, accor­ding also as it is sayd in Ieremie. Ierem. 5. a. 3 Sith it is so: then all such as alledge or set foorth their owne deuotions, may peraduenture haue some fayre shew before men: but surely, before God all is but leasing. And assoone as God doth but blowe vppon their painting and starche, it shall scale off lyke the painting of harlots that take great paine too starch their faces, and yet the Sunne doth no sooner shine vppon them, but a man shall see the filthie scales fal off, and their foulnesse is discouered to their shame. In like taking are all hypocrites when [Page 96] they will needes colour things after that maner before God: their shamefull leudnesse must needes bee brought too light. VVhere­fore let vs marke, that our Lorde Iesus Chryste in condemning the whole worlde, by shewing that none can bee saued but by the free goodnesse of God his father, the which hee offereth and imparteth vntoo vs: bringeth not sinne, (for wee haue that alreadie in vs,) but vttereth and bewrayeth it, too the ende wee should bee conuicted of it, and all the pryde wherewith wee were made drunken afore be layde downe, and nothing remayne in vs but lowlynesse too con­fesse vnfeynedly that wee bee vndoone, and that there is none o­ther shifte for vs, but that God vtter the infinite treasures of hys mercy vpon vs. Yee see then that all mouthes shall bee stopped, and men must not beguile themselues any more by surmyzing to find any rightuousnesse in themselues. And furthermore S. Paule vseth heere a dubble answere, too shew that it is nothing so. Howbeit be­fore he answer, he setteth downe a precyze woord, saying: God for­bid. As if he should say, it is an horrible blasphemie too intend to lay the blame of our sinnes vpon our Lord Iesus Christ. Eor (sayth he) if I pull downe the thing that I haue buylded vp, there shal be contrarietie [in mee.] And in speaking so, he bringeth vs backe to the common doctrine of the Gospell. For our preaching of the end wherevnto God hath sent his onely sonne, is too shew that he hath brought vs rightuousnesse, and is come too put away sinne, which holds vs as it were vnder Tyrannie, till wee bee deliuered and set free from it by the grace whiche was purchaced for vs in the death and passion of the Sonne of God. Now then seing it is so, wee see that our Lord Iesus Christ is not the bringer in of sinne, 1. Iohn. 3. a. 8. but is come too destroy sinne (as S. Iohn sayeth in his Canonicall Epistle) and we also do see it to bee so. For what else dothe the Gospell teach vs, but that wee bee full of all wickednesse, and must bee fayne to bee made cleane by him that is made the Lambe without spot, and also that he hath brought vs the spirit of holinesse? For asmuch then as mē, so long as they be cut off frō Christ, haue nothing in thē but cursednesse, so as they be vtterly rottē & saped in their sins, & that Iesus Christ is the partie that maketh thē pure and cleane by the sheading of his bloud to wash thē withall, and by bringing vs the spirit [of regeneration.] [Page] to renue vs with, that we might giue our selues too the seruing of God, haue his Image repayred in vs, and walke in truth and vp­rightnesse: forasmuch (say I) as it is sayde so: we see that our Lorde Iesus Christ is not the bringer in of sinne. And why so? For let vs consider what we bee, and wee shall finde that there is a gulfe of all maner of wickednesse in euery one of vs, and in all mankinde. But our Lorde Iesus Christ commeth to remedie it. Ye see then that the sinne was in vs before: but our Lorde Iesus Christ is faine to vnco­uer it. VVhat harme doth a Phisition by letting bloud? Beholde, a wretched man hath a disease that is not perceyued: his bloud is al­togither corrupted, and yet it is not seene to be so as long as it lieth within the veynes. But be he once let bloud, it will appeare that it was no bloud, but filthie corrupt matter. Againe what filthinesse voydeth out of a mans bodie when hee is purged for some disease? Now shall the Phisition be blamed for it, or the medicine that was giuen him? It is well knowne that the purgation serueth to deliuer the bodie that was halfe rotten afore. So then if our Lorde Iesus Christ do by the light of his Gospell bewray the spirituall diseases that were in vs, and the filthie vnclennesse which is lothly before God, and shamefull before men, and do purge vs quite and cleane thereof: ought he to be charged with any blame or reproch for his labour? VVhat an vnthankfulnesse were that? therefore heere is a sufficient answere to beate backe the blasphemies and grudgings of the enimies of the Gospell, which burst for pride and cannot in­dure to be tamed. Let them alledge what they can too proue that they haue some righteousnesse and holinesse: and yet shall it al­wayes bee founde that there is nothing but vncleannesse in them, which they wyst not of, and yet it sheweth it selfe cōtinually. Marke that for one poynt. And secondly Saint Paule addeth a more large and easie declaration, when hee sayth, that he is dead too the lawwarde by the lawe it selfe: and that he was crucified with Iesus Christ, to liue vn­to God. Nowe when as he sayth that he was dead to the lawwarde by the lawe: it is in way of mocking suche as pretende too bee iustified by keeping of the lawe. For I haue told you alreadie how all his disputing and stryuing was agaynst such kinde of folke. They were but deceyuers which went about to mingle Iesus Christ with [Page 97] the lawe of Moyses, yea euen too get righteousnesse. For it is cer­tayne that our Lorde Iesus Christ is not contrarie too the law, but rather his Gospell taketh witnesse of the lawe, as it is shewed in the first chapter too the Romanes. Rom. 1. a. 2. Neuerthelesse, when the mat­ter concerneth Iustification, that is too say, when men come too scanning, too knowe howe and by what meanes God taketh and accepteth them for innocent, pure, and without spotte, then must the lawe bee separated from Iesus Christ. And why? For the lawe bringeth nothing in it but cursing: and Iesus Christe bringeth the remedie of it. Therefore the enimies of the Gospell agaynst whom S. Paule dothe nowe dispute, would haue mingled the law with it, and haue made men beleeue, that althoughe they were iustified by our Lorde Iesus Christ, yet notwithstanding they shoulde mingle the Ceremonies with him as a parte of their saluation, and that by meanes of them they should purchase grace & fauour before God. But S. Paule cutteth off all this geare, and sayth that there is none but onely Iesus Christ [that can do that] and that men must seeke none other helpes in that cace eyther one way or other, but sim­ply content them selues with his grace, and not gyue the lawe any roome in that behalfe. For he saythe, as for mee I am not deade through the Gospell. As if he should say, will yee make mee be­leeue that I can get Gods fauour by meanes of the law? Nay, I tell you contrariwyse, that it is not the Gospell whiche hath condem­ned mee, it is not the Gospell that hath shewed me my filthinesse, to make me ashamed of it▪ it is not the Gospell that hath berefte me of all hope of saluation: but it is the Lawe, which hath shewed me that I am starke dead, that I am dampnable before God, that I am vndone and damned: This commeth not frō elsewhere than from the lawe. And would yee haue mee too seeke righteousnesse there? It is all one as if yee would giue mee a poyson to eate, to the ende I shoulde take nourishment of it. Howbeit (to say truthe) that inconuenience is not to be wyted vpon the Law, for it should redounde to the dishonour of God, from the Lawe came. But howsoeuer the case stande, 2. Cor. 3. b. 7 considering the corruption that is in vs, the Lawe can not but kill vs, as wee haue seene in the second too the Corinthians, Rom. 7. b. 9 and as S. Paule declareth more fully in the [Page] seuenth to the Romanes. For he sayth, that when men beleue them selues too haue lyfe: that is too saye, when they beleeue them­selues to be righteous, and to stande in the grace & fauour of God: it is a signe that the lawe is dead to them, that is to saye, that it hath not the power and strength to shew them that which else it should do. For to what ende was the law giuen? Too set the rule of good life before our eyes, & that rule is called the righteousnesse which God alloweth. Marke that for one poynt. Secondly the law ought to be as a looking glasse to vs, wherein too beholde our owne de­formities, blemishes, foulenesse, filthinesse, and iniquities, so farre out of all order, as wee may bee as it were swalowed vp in dis­payre at the sighte of them. Nowe before wee haue the lawe, wee see none of all these things: that is too say, wee knowe not what maner of ones we bee, nor what euill is in vs. But when God set­teth his demaundes before vs, and we perceyue the same through­ly: then are wee at our wittes ende, and vtterly out of hope. The Lawe then is dead: that is to say, it is as it were thrust vnder foote and as good as buryed, so long as wee thinke our selues to be aliue, and conceyue any foolishe imagination of beeing righteous, and of obteyning heauen by our owne good workes. But when the lawe liueth: that is too say, when God giueth it power to touch vs, then are wee dead, then is it as a sworde to thrust vs too the hart. Ther­fore wee must needes receyue a deadly wounde, so soone as wee haue perceyued what the Lawe conteyneth. After that maner speaketh S. Paule in the texte whiche I haue alleaged. And nowe following the same matter, he sayth, that he is dead too the Lawe by the Lawe: as if he had sayde, Come not hyther too slaunder the Gospell, as thoughe it were the cause of our damnation, or an en­terance vnto vs too bee cursed before God, too haue the know­ledge of the grace of our Lorde Iesus Christ in vs. No no. But it is certayne that the Lawe (when it dooth his office, and wee reade it in suche wyse as becommeth vs) dooth alwayes kill vs, and wee lye as it were plunged in dispayre, tyll oure Lorde Iesus Christe haue reached vs his hande too lifte vs out of it. Thus then am I dead vnto the lawe, that is too say, I can haue no lyfe, I can haue no assurance of soule health, I can haue no comforte, rest nor con­tentation, [Page 98] & to be short, there: is nothing in the law wherby I may come vnto God: but cleane contrariwise, it shaketh me off, it thru­steth me backe, it banisheth me from the kingdome of heauen, it cutteth me quite off from the hope of saluation, it maketh me a poore, cursed, and wretched creature, and to be shorte, it sendeth me to the bottome of hell. Yee see then what I haue wonne by a­byding in the lawe. And S. Paule speaketh of him selfe rather than of any other body, to the ende that the things which he speaketh, may bee the better receyued, as of a man of experience. And it is after the same maner that he speaketh in the fore alleaged seuenth Chapter too the Romanes. Rom. 7. b. 9 For there he setteth not foorth thys man or that man for an example, but saythe, I my selfe was some­tymes alyue: that is too saye, at suche time as he was a Pharisie, and accounted an holy man, yea euen for one of the excellentest in all Iewry, in so muche that he was a myrrour of all perfection, and as a lyttle Angell: then (saythe he) I was alyue, howebeeit but by hypocrisie. For he made him selfe too beleeue wonders, and he was so puffed vp with pride, Rom. 7. b. 8 that he hilde scorne of Iesus Christe. Lo in what blindnesse Sainct Paule acknowledgeth hym, selfe too haue beene. And he addeth anone after, that he wyst not what was ment by, Thou shalte not couet. It might bee thoughte straunge that a man whiche had not onely bin at schoole, but also bin a great teacher of others, and thereto a very zealous man as he him selfe affirmeth, should bee so dulled as not to knowe his owne faultes. But S. Paule sheweth the reason of it. For (sayth he) I loo­ked no further than to the outwarde honestie, that there might no faulte bee founde in me before the worlde, nor any man know any euill by me. But when I vnderstoode what this saying, Thou shalt not luste ment, and perceyued that God condemneth all the af­fections, & thoughts of men: then I perceyued that the worst was behind, as the common Prouerbe sayth: for it is the last cōmande­ment of the law, wherein God maketh so liuely, and deepe a searche as nothing can be excepted from it. Exo. 20. a. 3 VVheras it is sayd in the lawe. Thou shalte not haue any straunge goddes: Thou shalt not make any image too worship it: Thou shalte not take the name of the Lorde thy God in vayne▪ Thou shalt keepe holy the day of rest: [Page] Thou shalt honor thy father & mother: Thou shalt not kil: Thou shalte not commit aduoutrie: Thou shalte not steale: All this is well (will we thinke) we must absteyne from all whordome, vio­lence and extortion: we must absteyne from deceipt and robberie: we must liue soberly. Heretoo, we must absteyne from blasphemie, and we must honor God. All this will easily be graunted. But there is a backenooke that we perceyued not, whiche is, Thou shalt not couet or luste: that is a priuie nipper. Truely it seemeth not too bee very bigge or greate: but yet for all that, it is suche a stinger, as passeth all the rest in byting. For by the ende and wynding vp of hys Lawe, God searcheth out all that euer is in man. Hee set­teth downe that commaundement, too trie out the things that were hidden: and when he sayth, thou shalte not couet, it is a per­cing euen into the marie of mens bones. So then S. Paule con­fesseth that he knewe not what sinne mente, till he vnderstoode what was mente by the commaundement that forbiddeth men too couet or luste. And therfore in this texte he chargeth not the Gos­pell, but the Lawe with it. VVherefore let vs remember vpon this text, that all they whiche deceyue them selues by any opinion of their owne merites, neuer tasted what the Law of God is, nor what it meaneth: I speake of the greatest doctors that are in moste esti­mation, as (in good fayth) it is too bee seene in the Popedome. For euen those that are taken too bee the pillers of the Churche, (notwithstanding that they professe Diuinitie) knowe not one worde of Gods lawe, too apply the same too his true and natu­rall vse. For they haue nothing in them but hypocrisie, and they beare them selues in hande, that they shall please God with a rat­tle, as if he were a little babe. They doo but toye with him, and yet yee shall see them stande so muche in their owne conceites, as they can not abide to be condemned. And if a man tell them that wee must seeke our saluation in Iesus Christ: yea say they? and what shall become then of our freewill? what should become of our owne merites and satisfactions? Too their seeming it were much better too plucke the sunne out of the sky, yea and God out of his seate too, than too bereeue man of that prerogatiue, or of the thing that he can bring of him selfe to cōpound with God and yet for all [Page 99] that, it is certayne that there is nothing in thē but starke filthinesse. For men see that there is neyther feare of God, nor vprightnesse, nor equitie, nor ought else [that good is] in their lyfe. They be so full of pride that they be readie to burst agayne, and they be full of enuy, rancour, and all maner of loocenesse. And yet for all this, they will needes holde God bound vnto them: but that is bicause they neuer knewe the law. So then, when our Lorde teacheth vs, and sheweth vs how we ought to walke in this world, let vs learne to lay the doctrine that he setteth foorth and our life togither, and there we shall finde the right perfection of the law, and that in our selues there is nothing but horrible confusion: wee shall see hell readie prepared for vs. By that meanes it will be easie for vs to giue ouer all the deseruing whiche wee shall haue fancied in our selues, so as it shall be soone beaten downe, and our mouthes stop­ped, and we become like poore dead folke without any breath, bi­cause we shall perceyue well inough, that we can not come vnto God, but must needes thunder agaynst vs, if wee bring any foolishe imagination of our owne deseruings. Lo howe the lawe sleaeth vs. But when we haue passed through suche death, that is to say, when we be alreadie rightly humbled and vtterly dismayde: then here is a remedie, which S. Paule setteth downe, saying: I was crucified with Iesus Christ, euē to liue vnto God. Now he sheweth here that our Lorde Iesus Christ not only bringeth vs remission of our sinnes, but also sanctifieth and regenerateth vs by his holy spirite, in so muche that whereas there was nothing but stubbornesse in vs before, now we be giuen to serue God, and to please him. And for the better vnderstanding of that which S. Paule telleth vs, let vs marke that we receyue two principall graces of our Lorde Iesus Christ: The one is the forgiuenesse of our sinnes, whereby we are assured of our saluation, and haue our consciences quieted, and wherevpon it behoueth vs to be grounded, so as we cal vpon God as our father. VVho giueth vs the boldnesse to lift vp our heads to heauen, and to call God our father? Agayne, what maketh vs so bolde as to glory that we be companions and brothers to the An­gels? It is bicause our sinnes come not to account: for we must al­wayes haue recourse to the washing of them away, which was done [Page] by the deathe and passion of our Lorde Iesus Christ. Yee see then that our righteousnesse is that God accepteth vs, howebeit not in respecte of our owne worthynesse, but in respect of the obedience of our Lorde Iesus Christ, whereby all our misdooings are wyped out. That is the first benefite which wee haue by our Lorde Iesus Christe. The seconde is, that whereas wee bee frowarde of our owne nature, and al that the Papists terme by the name of freewill is but frenzie, and that howe great accompte so euer men make of them selues, all is but naughtinesse, and wee bee full of vyce and corruption: in steade of beeing so, our Lorde Iesus Christ gi­ueth vs the grace to be sory for our sinnes, & to labour to do good: for so long as we abide in our owne nature, euery of vs sootheth and flattereth him selfe in his euill. But when we haue once tasted the inestimable loue of our God, and perceyued what our Lorde Iesus Christ is: then we be so touched by his holy spirite, that wee condemne the euill, and desire to drawe neere vnto God, and too frame our selues to his holy will. VVee be sure of that once, and although wee go halting, yet doo wee continually sigh to see our owne imperfections and infirmities, and perceyue full well how it is the spirite of God that moueth vs thervnto, when our chiefe de­sire is to forsake the sinfulnesse that is in vs, and commeth of our fleshe, so as we wishe nothing else but that God should be glorified in all our lyfe, and faythfully obeyed in all things. That is the se­conde benefite which our Lord Iesus Christ bringeth vs: and they be two things knit togither by vnseparable bande, so that like as the light of the sunne can not be separated from his heate: so these two graces (that is to wit our righteousnesse, and the remission of our sinnes) are vnseparably matched with our renewment, which is done by the spirit of sanctification. Thus ye see two graces in­separable: and like as when we say that the Sunne is whot, it ceas­seth not to shine also, & yet notwithstanding the light of the sunne is not heate: so when we say that wee be iustified by the remission of our sinnes, it is not ment that our Lord Iesus Christ doth thēce­foorth suffer him selfe too bee mocked and despised, but that wee haue neede to be throughly clensed, so as wee may learne too re­nounce the world, and our selues, too the ende to sticke vnto him [Page 100] with true obedience. Howsoeuer the worlde go, the thing that S. Paule speaketh in this text, shall alwayes be founde true, namely that he was crucified with Iesus Christ, to liue vnto God. Then if any man accuse the Gospell that it giueth libertie to doo euill and too sinne: wee may alwayes answere, howe so? By the lawe wee bee alwayes dead, for there wee see our owne cursednesse whiche will leaue vs dismayde in dispayre. But in the Gospell, although wee bee crucified, that is too saye, althoughe there bee a spice of death in the Gospell, yet is that death a quickening deathe, and the cause of lyfe. For so long as men lyue too them selues, they bee dead vnto God: they bee wretched carkasses full of rotten­nesse. But when they dye in them selues, they lyue vntoo God. And for that cause Sainct Paule in the twelfth too the Romanes calleth vs lyuing sacrifices, Rom. 12. a. 1 where hee telleth vs that wee muste bee transformed, and vtterly gyue ouer our owne reason and our owne wyll, too yeelde God suche seruice as is meete for him too haue. He saythe, Offer vp your selues as lyuing sacrifices. So then, in the Lawe there muste needes bee a deadly deathe, a deathe that leaueth vs vtterly ouerwhelmed and sunken euen downe intoo hell. But in the Gospell there is a quickening deathe. And why? For wee bee crucified wyth Iesus Christ, too lyue vnto God, that is too saye, Rom. 6. a. 4 our olde man (as Sainct Paule termeth it in the sixth too the Romanes) and that whiche wee haue of our owne nature, is doone awaye, howebeeit not at the first daye, but by little and little. But howe soeuer the cace stande, wee shall perceyue that our Lorde Iesus Christe morti­fieth all that was in vs of our owne, or of the worlde, so as wee bee not so greatly giuen too nestle heere bylowe, bycause wee see it is a myserable state too lyue heere, and oure very care is too stycke vntoo God. Thus yee see howe wee may bee cru­cified with our Lorde Iesus Chryste. But what is mente by that crucifying? Verily it is a certayne kynde of deathe. Howebeeit, that deathe bryngeth vs too lyfe, whiche thing the death whiche the Lawe bringeth dooth not. Nowe then wee see the very in­tente of Sainct Paule, and the naturall meanyng of this texte. Therefore nowe a dayes when the enimies of the truthe [Page] blaspheme the Gospell, we haue heere an answere to stoppe their mouthes. And if they holde on still, let them barke lyke dogges, but they shall not bee able too byte, doo what they can. See heere what the Papistes flushe foorth when wee preache that men are iustified throughe Gods free goodnesse. O (say they) are they so? That were the nexte waye to giue euery man the brydle too lyue after his owne lyking, and too cause that there mighte be no more remorse nor scruple of conscience, so as euery man myghte haue leaue too doo what he lysted. That is the common blasphe­mie of the Papistes. Agayne when wee shewe them that they can not bynde vs by their traditions, and that it is but a tyrannie whiche they haue vsurped in robbing God of his righte, and that the libertie was purchased for vs by our Lorde Iesus Christ, to the ende that wee shoulde not bee tyde too the things whiche men woulde lay vpon vs of lawe and necessitie in matters concerning the spirituall gouernment of our soules. O (saye they) see what cōmes of it: their desire is nothing else but too wallowe in all pleasure, and too leade a loose lyfe. Surely wee maye easily an­swere too all this. For the doctrine that wee bring, serueth not to stirre vp mens lustes, nor to giue them too greate and lawlesse a libertie: but too the cleane contrarie. But howsoeuer the cace stande, it oughte too suffice vs, that if wee shoulde abyde in the quamyre of the Papistes, surely there woulde bee nothyng but deathe for vs. For were they not too faste asleepe and vtterly dulled, vndoubtedly they shoulde bee tossed wyth suche vnqui­etnesse and hartebytings, as they should needes see that that is not the thing wherevpon wee muste reste. But beholde, they bee so rotted in their ignoraunce, that they haue not anye feelyng of Gods iustice at all. But as for oure partes, for as muche as wee knowe wee haue suche a freedome purchased vs by our Lorde Ie­sus Christ, and are sure of our saluation bicause God dothe freely forgiue all our faultes, and doo feele alreadie by the working of Gods holy spirite, that he draweth vs to him, and are mortifyed to liue vnto him: Let vs go forwarde with a chearefull heart. And althoughe there bee neuer so many infirmities in our nature, yet notwithstanding let vs not doubt but God accepteth vs, for all [Page 101] our imperfections. But the Papists cannot haue so muche as one good purpose to serue God, sauing that they be vtterly bewitched [to beleeue so] through vayne selftrust. And why? For they ground themselues vpon their owne merites, and (to their seeming) that is the meane to purchace grace. But now what is it that they can do? Put the cace that they brought a hundred times more with them than they haue to bring, and that God gouerned them by his holy spirit, so as they had some manner of feeling of the Gospel, though it were but halfe a feeling: yet should they come farre short of dis­charging their dutie, yea or of the hundred parte of it towardes God. But in the meane season, it is well knowen that all that euer they do is but pelting trash: and as for the law of God, it is nought worth with them, and yet in the meane while they busie theyr heads about their owne inuentions. Howbeit let vs still put the cace that they indeuored to walke in the feare of God, and that they had learned aright to do the things that God commaundeth them: yet for all that, they coulde not make their boast that they were come to the perfection of that righteousnesse which God re­quireth of vs. And when they had tormented themselues neuer so much, how should they be able to serue God with a cheereful cou­rage, vnlesse they knew themselues to be in his fauour, notwithstā ­ding that they be so blameworthy before him? But as for vs, we on our side are able to serue God with a free hart, notwithstanding that our consciences find fault with vs, and we know that there are many sinnes in vs. And why? For we ground not ourselues vppon our owne merites, but vpon Goddes meere mercie: and thereby we be taught, that God receiueth our workes though there bee muche faultinesse in them, and that we be in his fauoure although there be many vices and blemishes in vs. And that is the cause why he saith by his prophet, Mala. 1. b. 6 that he will accept the seruis which we do vnto him, as a father accepteth the seruis of his child. Yee see that a child is willing to obey his father: and when his father sayth too him, do this: his father taketh his doing in good worth, though the child know not what he doth, yea and sometimes though he marre a thing, yet his father is contented to lose the thing when he seeth that the child was willing and desirous to serue him. But if a man [Page] take a seruant for wages, hee will looke to haue him do his taske. And why? For he looketh for his wages: and a man will not abide to haue him marre the worke that is put into his hands: yea and if it be not well done, he wil not be contented with it. Now our Lord speaking of the grace of the Gospell, sayth he wil receiue our serui­ces, as a father receiueth the obedience of his child, though all that euer he doth be nothing worth: that is to say, he passeth not awhit for the perfection that is in them, for he shall find none at all in thē: but he beareth with vs of his goodnesse. He sheweth himselfe so kind and freeharted towards vs, that whatsoeuer we do, he taketh it in good part, although it be not worthy, ne do deserue it. Ye see then that the way for vs to haue a free courage to serue God, is too assure ourselues that he blisseth all our works, bycause that whatso­euer spottinesse is in them, is clenzed away by the bloud of oure Lord Iesus Christ. To be short, whereas God sheweth himselfe pitifull towards vs, and vseth inestimable mercie: let vs vnderstand that he doth it not to the end that euery of vs should runne a sco­terloping, and take the bridle in his teeth, and play the horse that is brokē looce: no no, but contrariwise it is to the end, that the sword of Gods word shoulde strike vs to the hart, and make such a serch there, as we might be rightly humbled to craue pardon at Goddes hand. Not that we should haue the hartbiting whiche the Papists haue, which would plucke vs backe and hinder vs from comming vnto God, making vs to say, wretched creature what dost thou? VVhat canst thou tell whither God loue thee or no? Let vs haue no such nippes, but let vs be fully resolued that God beholdeth vs with pitie, and taketh our works in good woorth: not for any desert or worthinesse that he findeth in them, but bycause we bee ioyned to our Lord Iesus Christ. Now therefore we see what Saint Paule meant to say. Also we see how that doctrine serued not for that tyme only: but that the same is as profitable and needefull for vs at this day, as euer it was [for any heeretofore.] For in as­much as Gods enimies sight against the Gospell, and spew out their blasphemies: it standeth vs on hand to haue wherewith to re­sist them: and not only them, but also Satan, who hath at all tymes had the slight to make vs beleeue men, that they coulde liue of [Page 102] themselues and by their owne deseruings: but that is but to lulle vs asleepe in death. And therefore let vs assure ourselues, that it is better for vs to die to the law, than to liue to it: that is to say, let vs assure ourselues, that if God should enter into account with vs, we should be vtterly vndone and damned. And being so dismayed, let vs suffer ourselues to be crucifyed with our Lord Iesus Christ: and sith we know that he hath reconcyled vs to God his father by the sacrifise which he offered, let vs also suffer ourselues to be go­uerned by his holy spirit, and to be renued by him in such wise, as being dead in ourselues we may liue truly vnto God, giuing ouer all ouerweening of our owne righteousnesse, and fighting agaynst all the lusts of our flesh, and withdrawing ourselues from the world.

And now let vs cast ourselues downe before the maiestie of our good God with acknowledgement of our sinnes, praying him too make vs so to feele them, as it may be to plucke vs backe from the filthinesse wherein we be plunged, and to ioyne vs so vnto oure Lord Iesus Christ, as he may draw vs to God his father, and make vs come still neerer and neerer vnto him, till we bee fully ioyned vntoo him. And so let vs all say, Almightye God heauenly fa­ther. &c.

[Page] WE haue seene this morning to what end we be offered vp in Sacrifise vnto God, when oure Lord Iesus Christ knitteth vs togither in hys body. It is not to the ende we should lye still in death, wherein we bee plunged already by nature: but rather to make vs partakers of the heauenly lyfe. Nowe the Apostle hauing spo­ken after that manner, magnifyeth Gods grace, saying that he hym­selfe lyueth not any more, but Iesus Christ in him: which is asmuch as if he had sayd, that all of vs by nature haue nothing in vs but cursed­nesse, and therefore that looke what good soeuer God bestoweth vpon vs, it becommeth vs to acknowledge and confesse the same to come of him, and to do him seruis for it. For faith bringeth al­wayes this humilitie with it, that men imbace themselues too gyue all prayse vnto God. But by the way it may seeme straunge, that a faithfull man should boast that Iesus Christ liueth in him, and yet be mortall still. So long as we liue in this world, we be subiect too many infirmities: and therefore this saying shoulde seeme to bee a vayne speculation or [fantasticall conceit,] that Iesus Christ liueth in vs. But S. Paule bringeth vs backe to faith, and telleth vs that al­though our life be corruptible to outward apparance, and we sub­iect to all the aduersities of the world: yet doth faith quicken vs, so as our Lord Iesus Christ ceasseth not to make vs partakers of his heauenly life, yea and in very deede we possesse it, in somuch as we must no more consider the state of the faithfull according too that which may be iudged of it by our naturall wit, but mount vp high­er. For the life which our Lord Iesus Christ imparteth vnto vs, is a hidden treasure which we attaine not too but by faith which moun­teth aboue the whole world. Now it behoueth vs to hope for the things which we see not, and which are hidden from vs: and God is then highly honored of vs, when we make suche account of hys worde and promises, as that all the thinges whiche we see in the worlde, cannot hold vs backe from seeking him continually, and from going to him, and from imploying all our wits about hym. Now then, first we haue to gather vpon this text, that a man hathe neuer profited well in the Gospell, till he father all his welfare vp­pon [Page 103] our Lord Iesus Christ. For if we reserue neuer so little to our selues, we be vnthankfull to God out of hand: and his grace cannot be darkned by vs, but that we be bereft of it as we are worthy. And therein it appeereth, that all such as trust in their owne merits, are still full of pride, and as it were mortall enimies to Gods glory. It is true that they will not professe it with their mouthes: but yet for all that, the hypocrites which hope to be righteous by their owne worthinesse, do decke themselues with Gods fethers. Humilitie is the principall vertue among all others. For what are all their me­rites? Contrariwise, when the faithfull humble themselues, it is not to purchace grace in Gods sight as though they were worthy of it: but to confesse as truth is, that they haue not aught whereof too boast, but must receiue all things of Gods meere liberalitie. At leastwise it serueth to make vs acknowledge how greatly wee bee bound vnto him, seing he hath shewed himself so kind towards vs, as to spare nothing from vs. That therefore is the thing that Sainct Paule sheweth vs heere. And it behoueth vs to wey well the second point where he saith, that we liue in the flesh, howbeit by the faith of our Lord Iesus Christ. This word liue in the flesh, doth in this text sig­nifie as much as to be a wayfarer heere vpon earth, and too passe through this transitorie life. Rom. 8. c. [...] For when he speaketh of liuing in the flesh in the eight to the Romanes, he meeneth to be giuen to wic­ked lusts, as they be which haue no feare of God, who giue them­selues to do what they list. Therefore suche as follow their owne swindge like brute beasts, do liue in the flesh. But in this place saint Paule compareth this outward life with the heauenly life which we possesse by faith. For how shal a man put a difference betweene the faithfull and the faithlesse? As well the one sort as the other do eate and drinke. Surely the faithfull do eate and drinke soberly. Yea and ye shall see of the faithlesse sort very well stayed, and not gy­uen to any drunkennesse or excesse. But howsoeuer they fare, a man would deeme at the first sight, that this life is common to all men. Neuerthelesse, the faithfull do oftentimes drag their wings af­ter them, and nothing else but droope in this world, and finally dye as well as all other men. Then if a man looke but vppon the out­ward shew, there is no diuersitie betwixt them. To be short, a man [Page] might say it is but lost labour to beleeue in Iesus Christ. For we re­ceiue not heere the reward of our faith: and although God call vs to a further thing, yet haue we all one common and like life, in re­spect that all of vs must come to death. How then doth Iesus Christ liue in vs? For his liuing is hidden. S. Paule bringeth vs backe vnto faith. Now remayneth to know what the nature of faith is: It is to behold the things that are incomprehensible to our senses to for­sake the worlde, and to seeke the kingdome of God: and to holde ourselues to the pure & simple word that proceedeth out of Gods mouth, without respect of any thing that we can perceiue heere. If we haue not this groundworke, we shall neuer vnderstand what S. Paule telleth vs in this text. For when men haue red it a hundred times, yet shall they not know what difference there is betweene liuing in the flesh, and liuing in the faith of our Lord Iesus Chryst. Then is there an outward state: in respect where of S. Paule dothe (vnder that saying) comprehend all things that concerne this tran­sitory life. There is also an inward state whiche is hidden from vs, that is to wit, the state which is promised vs, and which we wait for [by hope.] For the outward man must needes be defaced, and de­cay by little and little, til it be vtterly done away. According wher­vnto, although it be promised to Gods children that God wil giue them new liuelinesse, Psa. 103 a 5 and make them as it were to cast their fe­thers: yet notwithstanding ye shall diuers times see them so disea­sed as it is pitie, and the strongest men of the world waxe old and come to death. Seeing it is so: what preferment haue they aboue the vnbeleeuers? [Great:] howbeit that the same cannot be per­ceiued by eysight. For we haue an inward man whiche lies hidden within vs: and what ment Sainct Paule by that? he ment that God worketh in such wise in vs by his holy spirit, as we be always assu­red of the heauenly life that is prepared for vs, and that although we do but glide away here below, 2. Cor. 4. d. 16. and be as straungers, yet there is an euerlasting heritage which cānot fayle vs. According as the out­ward man decayeth (saith S. Paule) so the inward man renueth. For the more that the faithfull see themselues decay, the more are they warned and prouoked to looke vpward. For we know that such as are strong and lusty, do besot and forget themselues, and therefore [Page 104] our Lorde is faine to tame vs in such wise, as we may renue by de­caying: I say in such wise as we may be (as ye wold say) new cast in a mould again, to the end that the hope of the heauenly life may be stablished in vs, and we haue our sight cleered to behold the thyng which otherwise would be wrapped vp frō vs. Marke how gold and siluer do greatly wast when men make them to passe the furnace. VVhē it is cast into the fire, it is a great masse of metall: but whē it is takē out again, ther is but a small quantitie of it. And yet the gold (if it were not so fined) would neuer serue to any purpose, no more would siluer nother. Euen so is it with vs: we could neuer be renu­ed to come to the kingdome of heauen, except we dyed first. VVe must euer go forward to that vtter defacement, and not rest by the way vpon any thing that we see with our eyes. For this earthly life is but a shadow, and a smoke that slideth and vanisheth away: & yet neuerthelesse we be renued thereby within. Not that all men haue that benefit: For the faithlesse do well ynough finde their owne weaknesse, and are inforced to feele the summonings of death, spe­cially when they be growen old, for then they perceiue that any little blast is ynough to cast thē downe: and therevpon they fall to storming, and could find in their harts to fall out with God & na­ture. Howsoeuer the world go, though they rotte, yet are they not renued. Iohn. 12. d. 24. For one graine of corne may well rotte, and yet not take roote to spring againe and to bring foorth frute: and another grain shal rot likewise, howbeit for asmuch as it is in good earth, & hathe takē roote, it will bring foorth frute in seasonable time. So thē the faithful come to decay, and the rewithal are renued and gather new force: and why? For they rot in this world, to the end to be restored and renued againe in the heauēly heritage. The faithlesse also do go away to, they rot likewise, they slip aside, & they vanish quite away: but they haue no vauntage by it, bycause they be not restored to e­ternall life. So then let vs marke well, that whereas S. Paul sayth we liue by the faith of Iesus Christ: it is to wakē vs so as nothing in the world may keepe vs from resting cōtinually vpon Gods promises. VVhen we looke vpon al the things that are about vs, there is no­thing but death. But what for that? God hath giuē vs his word, that being dead in our own nature, we haue our life elsewhere, namely in [Page] our Lord Iesus Christ, in asmuch as he was purposely sent to bring vs from death to life. Seing then that we haue that promise of god, ye see how he may be honored at our hands. And for asmuch as the cace standeth so, that only saying ought to suffise vs. And if wee setle and resolue ourselues fully therevpon: it is a token that we set our handes to Gods truth as faithfull witnesses thereof, Iohn. 3. d. 33 as sayeth Sainct Iohn. Contrariwise when we doubt or be in a mamering, then hath Gods word no authoritie nor reuerence among vs. For if we looke no further than to the things that are before vs, and to the things that are neare at hand: we cannot acknowldge that God is faithfull, and that the things which God hath vttered wyth his owne mouth are vnfallible. Moreouer, in so doing we turne a­way from our Lord Iesus Christ, who notwithstāding is the pledge of all that is conteined in Gods word. Seeing we haue the worde, we must no more aske (as Moses saith) who shall climb vp aboue the Cloudes? Deu. 30. c. 12 or who shall go downe into the deepe? or who shall go ouer the Sea? Ro. 10. a. 6. The word (sayth he) is in thy mouth, and in thy hart: and we must content ourselues with it. And moreouer seeing that we haue our Lord Iesus Christ for a larger confirmation: we know that he went downe into the hells, that is to saye, bare the curse that was due to vs for our sinnes, and answered as our pledge and suretie before the iudgement seate of his father: and afterward went vp into heauen, and in our behalfe tooke possession of the heritage that he had purchaced for vs. For he was exalted vp in our flesh and nature. Seeing that we haue such an assurance, must wee not needes be tootoo wretched, if we cannot hold ourselues too it? 2. Cor. 4. d. 18. Agayne, the matter willeth vs to looke still backe to that whych hath bin said: namely, that we hope, not for thinges that are open and manifest, but for the thinges that are vnknowen to worldly perceiuerance. Then sith it is so, let vs learne to liue by the faith of Iesus Christ: that is to say, although we be miserable in this worlde and be faine to indure neuer so many hartbitings, greefes, angui­shes, troubles, and distresses: yet notwithstanding let vs continue in this constancie, of beleeuing that there is nothing but singular happinesse in all our miseries, bycause God blisseth and halloweth them for our Lord Iesus Christs sake, and all is turned to our helpe [Page 105] and welfare as it is said in the .viij. to the Rom. Ro. 8. e. 27. Therfore as we haue seene in another text, 2. Co. 12. c. 9 God must vtter the perfectnesse of his strēgth in our weakenesse, and we suffer him to make vs to stoupe, in such sort as this world may not keepe vs backe from hauing the promi­ses of the Gospell throughly printed in our heartes, nor hinder vs to be glad and cheerfull in the mids of our miseries and afflictions, nor boldly too dispyze all the slaunderings and mockages of the fayth­lesse, when they offer vs reproch, saying? Godes, you silly wretches, thinke your selues to be princes when you beleeue the Gospell. But alack poore soules, where is the ioy and happinesse which you say is promised you of God? VVhere is the inestimable benefit which you make so great account of? For ye haue no more than those whō you call Gods enimies, reprobates, and cursed kaytifs. But (as I sayde) all this geere must not thrust vs out of the way: for we must come backe vntoo fayth. Although then that heere beneath we perceiue not the things that are promised vs in the Gospell: yet let vs assure our selues of them out of all doubt. For (as sayth S. Paule) our life is hidden, Col. 3. a. 3. and the time of the discouerie thereof is not yet come. And where is our life but in our Lorde Iesus Christ? Now the kingdome of our Lord Iesus Christ is apparant inough: howbeeit, that is but in part: we haue but a tast of it: and things are so troubled & disordered in this world, that if we will iudge of our saluation by the outwarde apparance, what would become of it? Therfore let vs suffer our life to be hid till our Lord Iesus Christ come, and then shall we perceiue that we haue not bin beguiled in putting our trust in him, and in ad­mitting the doctrine of his Gospell. Yee see then after what maner we must liue by fayth: that is to say, wee must not be so nyce as to seeke a quiet life heere, and too haue all our commodities and ease here. For in so doing we should forgo the thing that God hath pro­mised vs, we shoulde forget him, and it woulde be an vtter destruc­tion of our fayth. But let vs take the myrrour of Gods worde, and there looke vpon the things that furmount all our wit, and are set far out of this world, and are vtterly inuisible: and let vs lift vp our eies thither, not so far forth as our own reason & skill shalbe able to guide vs, (for that is not inough) but so as we may climbe aboue the world, and forsake the present things, to the end to holde our selues [Page] fast in Gods promises, and to be pacient in all afflictions and mise­ries wherby we shal be exercized, and against which we must befain to fight, till we receyue the frute of our victorie, whē we be cōueyed vp into the rest of heauen. Thus ye see what haue we to gather vpon this saying of S. Paule, which might seme darke at the first sight: but whē we haue on the one side marked wel what our state is while we bee in this worlde, and on the other side considered what the na­ture of fayth is, we shall easily perceyue that there is no darknesse at all in it. And now Saint Paule addeth expressely, that Iesus Christ loued him, and gaue himselfe to the death for him. This is an exposition of that which we sawe erewhiles. For men do oftentimes miscon­ster the woorde Fayth, bycause they consider not what the pithe of of it is. And in deede euerie man will bee called faythfull, and yet euen among those that make profession of Christianitie, yee shall scarce finde one of a hundred that hathe so muche as one droppe of fayth. For (as I sayde afore) it is neuer sought what is ment by fayth. The worde is verie short, but it draweth a long tayle af­ter it, as wee see by the addition that is set downe heere. For Saint Paule declareth that hee liueth by fayth, bycause Iesus Christ had loued him, and deliuered himselfe to death for him. As much must we do. For inasmuch as wee see that the Sonne of God; the Lorde of glorie, the heade of the Angels, hee by whome all things were made, and by whome all things are still mainteyned, yeeldeth him­selfe to death, Deu. 21. d. 23 yea and too so vile a death, that hee tooke our curse vppon him, and not onely was hanged vpon a Crosse, which was an yrksome thing to all the worlde, but also was pronounced accur­sed by Gods owne mouth: seeing (say I) that wee haue such a price to raunsome vs from death, and too purchase vs life and saluation: haue we not cause (if we thinke well vppon it) to ouerleape all the lettes that Satan can cast in our wayes to make vs turne head or to retyre backe, that wee might not continue in the certaintie of our fayth? Surely the victorie will bee easie ynough for vs agaynst all, remptations, if we can consider of what value the death and passi­on of our Lorde Iesus Christ is, and what it importeth. So then S. Paule armeth vs heere, too the ende wee might holde out wyth in­uincible constancie, agaynst all the stoppes that Satan laboureth too [Page 106] lay afore vs, to hinder vs from keeping on our course. VVhen the faythfull are pinched with hunger or thirst, they bee troubled with looking heere and there for the promise that they shall be heyres of the worlde, and in the meane while do well neare starue for fa­min and penurie. But if they looke to our Lorde Iesus Christ, that will dispatche them of all their trouble, and sweeten all the bitter­nesse that might haue put the promises of saluation out of tast with them. Therefore whensoeuer the faythfull are in any perill, or bee persecuted, so as they haue many wrongs and iniuries done them, and yet are not succoured of all that while: Exo. 25. b. 8 they might thinke thus with themselues: Psal. 17. b. 8 VVhere is God? Hee hath promised to dwell in vs, to keepe vs as the Apple of his eie, and to be our sheeld and for­tresse: and yet in the meane while wee bee cast vp too the spoyle, wherefore it is certaine that we shall be vndone at euery blow. But when we come to the death and passion of our Lorde Iesus Christ, wee must conclude that the Sonne of God was not offered vp in vaine. Seeing then that our Lorde Iesus Christ spared not himself, but abaced himselfe so farre as too suffer so slaunderous, yea and cursed a death, and afterwarde also the paynes of Hell, howbeeit but for a while, too the ende too set vs free and cleare, and too pur­chace vs grace before the iudgement seate of God his father: should that dooing of his bee vnauaylable? Is it possible that it shoulde bee? No: For if Heauen and earth were turned vpsyde downe, it were not so great a confusion, as too imagine that the Sonne of God hath suffered in vaine. Then see wee nowe why Saint Paule telleth vs that hee liued by fayth. For it behoueth vs to be settled vppon the death and passion of our Lorde Iesus Christ, assuring our selues that it is able ynough too drawe vs out of the dungeons of death.

And furthermore it behoueth vs▪ too looke vppon our Lorde Ie­sus Christ, not onely as deade in the infirmitie of his fleshe, but also as ryzen againe through his diuine and heauenly power, Rom. 1. a. 4 as is saide of him in another Text. And therefore when there is any speaking of the death of our Lorde Iesus Christ, it standeth vs on hande too consider what the same importeth: that is too wit, that it is a sacry­fice to make an attonement of Recōciliation betwene God & man, [Page] an obedience too couer all the naughtinesse that is in vs, and a wa­shing too scoure away all our vnclennesse and filthinesse. For as­much then as wee knowe that there is such power in the death and passion of the sonne of God, and that therevpon wee marche fur­ther, that is to wit, too the glorie wherevntoo it leadeth vs: let vs not any more imagine, that man ought hereafter to continue still in hys owne nature, but that hee ought too liue in the fayth of the Gospell, assuring himselfe that he shall not be disappoynted in re­sting vppon the promises that are conteyned there. Thus ye see in effect wherevnto we should referre this saying, where Saint Paule telleth vs expressely, that the Sonne of God gaue himselfe. And hee contenteth not himselfe too say, that Christ gaue himselfe for the worlde in common, for that had bin but a slender saying: but [sheweth that] euerie of vs must applie too himselfe particularly, the vertue of the death and passion of oure Lorde Iesus Christ. VVhereas it is sayde that the Sonne of God was crucified, we must not onely thinke that the same was done for the Redemption of the worlde: but also euerie of vs must on his owne behalfe ioyne himselfe too our Lorde Iesus Christ, and conclude, It is for me that hee hath suffered. Likewise when wee bee baptized, as it is not for any one man alone, so is not the water sprinckled vppon all men in common: but euerie man is baptized seuerally in his owne be­halfe, too the ende that euerie of vs may applie it particularly too himselfe, too saye that wee bee all members of our Lorde Iesus Christ. Also when wee receyue the holy Supper, euery man ta­keth his owne portion, too shewe vs that oure Lorde Iesus Christ is communicated vntoo vs, yea euen to euerie one of vs. S. Paule therefore dooth purposely vse that maner of speech, too the ende wee shoulde not haue any colde imagination, after the maner of di­uerse ignorant persons, which take themselues too bee Christians, and yet in the meane while are as wretched beastes. But when we once knowe that the thing which was done for the redemption of the whole worlde, perteyneth to euery of vs seuerally: it behoueth euery of vs to say also on his owne behalfe, The sonne of God hath loued me so deerly, that he hath giuen himself to death for me. Fur­thermore the worde Loue is not superfluous here: for Saint Paules [Page 107] intent is too magnifie the gracious goodnesse of our Lorde Iesus Christ: as if he shoulde say, that we be verie wretches if we accept not such a benefite when it is offered vs, seeing that God in sending vs his sonne, had none other respect but to our miseries which hee intended too relieue. Also our Lord Iesus Christ did so neglect him­selfe, that he spared not his life for our welfare. And what was the cause of it? The loue that he bare vs. Seeing it is so: must wee not needes be worse than out of our wittes, if we accept not such a be­nefite? Iohn. 3. b. 16 But it is a verie common doctrine in the holy Scripture, that God so loued the worlde, that hee spared not his onely sonne, but gaue him too death for vs: and also that our Lorde Iesus Christ, at such time as wee were his deadly enimies as sayth Saint Paule, Rom. 5. a. 8 did confirme a maruellous loue towardes vs, in that he offered himself in sacrifice to make attonement betweene God and vs, and too doo away all our sinnes, so as they might no more come to account. Lo heere a warrant of our saluation, so as wee ought to thinke our sel­ues throughly assured of it. Howbeit S. Paule ment purposely here, too rebuke mens vnthankefulnesse, in that they accept not the be­nefite which God graunteth them so bountifully, yea and of hys owne free goodnesse. 1. Iohn. 4. d. 19. For it behoueth vs too call to minde, howe Saint Iohn in his Canonicall Epistle sayeth, that we loued not God first: (as if shoulde saye, wee did not preuent him, as those thinke they doo which say, I haue done him suche seruice and such. For alas what is it that wee can do too him?) but that he loued vs, [yea euen] at such time as we were his deadly enimies,) and came euen then to seeke vs out in the verie deepest of the bottomlesse Dungeons. And therevppon Saint Paule addeth, that hee dooth not dispize or shake off the grace of God. This is the knitting vppe of the things that wee haue hythertoo seene. For heere he ment too shewe, that the Diuell must needes possesse those that make none accounte of Gods mercie, that is vttered in our Lorde Iesus Christ, and dayly offered vs in his Gospell. For looke howe oft the death and passion of our Lorde Iesus Christ is preached vntoo vs, and the infinite goodnesse of our God talked of: so oft is this message re­nued vntoo vs, that our Lorde Iesus Christ calleth vs vntoo hym, to the ende we should forsake the worlde and being out of all hope [Page] in our selues, fasten and settle our whole trust in him. Sith it is so: it is good reason that we should not reiect the grace of God. And S. Paule in saying so, ment to call backe suche as had gone astray be­fore, and too shewe them the way, as if he had sayde, whereas the poore ignorant soules that neuer heard worde of the Gospel might be excuzed: we must needes be worse than damnable, seeing we re­fuze the grace of God when it is offered vs: for it smelleth of such an vnthankefulnesse, as can by no meanes be excused. Saint Paule therefore dooth heere make mention of those whome our Lorde Iesus Christ calleth too the hope of saluation by his Gospell, and yet doo still welter in their owne wretchednesse, and become bru­tishe, not knowing whither there bee a better lyfe or no [...] or else of suche as are sufficiently tormented wyth inwarde heartbyting, and yet seeke no remedie nor cōfort. Yet notwithstanding, all they too whome our Lorde Iesus Christ hath not preached his Gospell, shall not fayle to perishe without mercie, They cannot defende them­selues by ignorance: I say that all the heathen folke and Idolaters that euer were, must haue their mouthes stopped. And what shal be­come of vs then, which haue had our eares beaten dayly with the message that God sendeth vs: which is that hee requireth nothing but that we should be drawne vnto him, wherevnto he incourageth, yea and beseecheth vs, as we haue seene in the second to the Corin­thians? 2 Cor. 5. d. 20. It is not a great shame for vs, that God should so farre abace himselfe in the person of his onely sonne, that he should beseech vs? Let vs fall to attonement, sayth he. And what hath he done on hys side? VVhat hath hee offended vs? Nay contrariwise, wee ceasse not to prouoke him dayly agaynst vs, and yet he commeth too say vnto vs, I will fall too attonement with you, whereas notwithstan­ding there is nothing but spitefulnesse in vs, we be like little feends, and to be short, we bee damned and forlorne, and yet commeth he to seeke vnto vs, and desireth nothing but too haue th [...] attonement made. After that maner speaketh Saint Paule woorde for woorde. But nowe what will become of vs, if wee reiect such grace, seing that God offereth it, vs so freely? This is it which is ment by that saying. And therevppon hee concludeth in the ende, that if wee seeke rightuousnesse in the Lawe, Iesus Chryst dyed in vayne. As if hee [Page 108] shoulde say, that if wee iutende to inioy the grace that is conteyned in the Gospell, wee muste vtterly gyue ouer the fonde opinion of our owne merites. For men are deceyued by bearing themselues in hand, that there is euer somwhat of value in them: and to be short, they cannot finde in their heartes to come as poore beggers before God, but wyll alwayes bring some present with them. And yet notwithstanding all that euer wee thinke our selues too haue, is but abhomination. Therefore Saint Paule sheweth vs, that there is none other meanes for vs too receyue lyfe at our Lorde Iesus Christes hande, and too bee made partakers of his death and resur­rection, and so to attaine too the heritage of heauen by his meanes, than to be vtterly voyded of all the foolishe ouerweenings, which the children of this world conceyue, when they imagin with them­selues, ô as for mee, I haue some vertue in mee, I haue some to­wardnesse: and to lay it all downe and cast it quite away. For vn­till wee haue forgotten our owne desertes, surely wee shall neuer be able to conceyue the grace of our Lorde Iesus Christ. Do wee then come vntoo him? Let vs come vtterly emptie. For if wee make any countenaunce of hauing aught, it is nothing else but winde. Truely whensoeuer men are puffed vp with pryde: they become so full that they are readie too burst, howbeeit all of it is but wynde. But yet howe so euer wee fare, that wynde holdeth vs backe from receyuing the benefites that are purchaced and brought vntoo vs by the Sonne of God, and which he communica­teth to vs by his Gospell. Thus ye see wherevnto the conclusion tendeth which Saint Paule maketh heere. Now the Papistes will graunt well inough that wee bee not able to purchase saluation, ex­cept we bee helped by our Lorde Iesus Christ: howbeeit they ima­gin that men may halfe saue themselues, and that looke what wan­teth is supplied by the grace of our Lord Iesus Christ, &c so they sup­pose thēselues to haue a good & auailable startinghole. But in say­ing so, they shew thēselues deadly enimies of the grace of our Lord Iesus Christ, and vpholders of the cace and quarell of the false Apo­stles and deceyuers that had corrupted, defloured, and falsfied the pure truth in the Church of Galatia. For those sort of men coulde well inough confesse that Iesus Christ was the Sauour of the world, [Page] and they would haue bin ashamed too say that Iesus Christ was no­thing, nay rather they professed Christianitie. And what deemed they of Iesus Christ? That he came too help mens infirmities, by­cause they were not able to discharge the lawe too the full, and that for asmuch as they could not haue so great and large perfection as was requisite, therefore it behoued them too bee helped by Iesus Christ: and euen as much doo the Papistes say at this day. But S. Paule concludeth on the contrarie part, that then Iesus Christ had died in vayne. If any man replie, no not so: for there should come some frute of his death and passion, by helping vs too the forgiue­nesse of our sinnes: and although we haue meanes to satisfie God withall, yet would not the same suffyze, vnlesse Iesus Christ should worke therewith. I say if any man make such replie: let vs marke that S. Paule hild this for a certaine and vndeceyuable principle, that doo the best we can, there is nothing but cursednesse in vs, till God haue receyued vs of his meere grace. Lo wherein the Papists beguile themselues, and not they onely: for it hath bin a common errour among the Turkes and among all the Heathen men that e­uer were. The Turkes can confesse well ynough that they haue neede of Gods mercie, & that hath alwayes bin an opinion through the whole world: but they haue intermingled their own satisfacti­ons with Gods grace, as if they should say, although God be pitifull towardes vs, yet muste we procure fauour in his sight by our owne deseruings. After that maner were the Heathen folke woont too speake. And what say the Papistes now adayes? All one thing. For after they haue once graunted themselues too be wretched sinners, and to haue neede to be succored by our Lord Iesus Christ, and that his death and passion are auayleable to make them way vnto God: they interlace their owne freewill, and their preparations, and ther­vnto say that they deserue on their side, and that although Iesus Christ help them, yet he dooth not all himselfe. And in very deede that is the flat doctrine of the Papistes woord for woord. For they say wee cannot deserue aught except Iesus Christ go before vs and shewe vs the way, for they say that he hath purchaced vs the firste grace, and that it lieth in vs to follow on and too attayne to the se­cond. And if a man aske them what is ment by that first grace they [Page 109] say it is the occasiō of meriting or deseruing: for that is their terming of it, and their maner of speache. And this occasion of meriting is no­thing else with them, but that men are able of themselues too binde God too them by their owne satisfactions. But S. Paule telleth vs that it is to outrageous, yea and too Diuelish a trayterousnesse too haue such pride: and therefore he cōcludeth that Iesus Christ should haue died in vayne, if wee should seeke rightuousnesse in the lawe. VVill wee then possesse our Lord Iesus Christ? It behoueth vs too know wherefore wee come vnto him: namely bycause that by the Lawe we are already condemned, cursed of God, cut off from hope of life, and full of all corruption, so as God must be fayne too clenze vs by his holy spirit, and for asmuch as there are many infirmities in vs, we must alwayes come to our Lord Iesus Christe, and to confesse that there is nothing in vs but all cursednesse and miserie: wee must needes come too this conclusion of S. Paules, that Christ had died in vaine, if it behoued vs to obtayne rightuousnesse by the law, whither it were wholly or partly. VVee must needes confesse that, and the veriest idiotes are able to perceyue it, in so much that if we receyue not Iesus Christ with that condition, it is certayne that his comming shall profite vs nothing at all. It will be but as a winde to blow vs away together, so as wee shall be no more able to take hold of Gods mercie that is offered vs in Iesus Christ. Now seyng it is so: let vs learne to leaue such maner of mingling, and acknowledge our selues beholden too our Lord Iesus Christe for all things: for when we go about too interlace our owne merites with the free remission of our sinnes, it is but a falsifying of Gods truth. Besides this, when we haue learned to rest our selues after that maner vppon him: let vs bee taken in loue with the spirituall benefites which he bringeth vs, and let not the afflictions and aduersities of this world hinder vs from holding on our course, and from the ouer comming of all tem­ptations and distresses, but that we may haue full ioy in the middes of all our sorrowes and troubles, assuring our selues that al that euer wee can suffer in this world, is nothing in comparison of that which is prepared for vs in the kingdome of heauen. And that is the thing whervnto S. Paule leadeth vs. For first of all he exhorteth vs to a ho­ly and well ruled lyfe, and to be lowly as becommeth vs, to giue our [Page] selues wholly to our Lord Iesus Christ. And secondly he exhorteth vs to arme our selues with patience, that we may ouercome all the assaultes and distresses that come vpon vs, and walke in such wise in this world, as we may alwayes go foreward to the heauēly heritage, which we see not, and which passeth all our vnderstanding, not ceas­sing for all that to assure our selues of it, sith we haue so good a pro­mis of it made vnto vs. And further seing we haue the earnestpēnie and pledge of it giuen vnto vs in our Lord Iesus Christ: let the same serue vs for a full assurance, to shew vs that wee neede not runne at randon, but haue a perfect fayth & a firme and substantiall hope, for asmuch as wee haue already in the persone of the Sonne of God, a full performance of all things that we can wish.

But now let vs fall downe before the maiestie of our good God, with acknowledgement of our sinnes, praying him to make vs feele them more and more, and to touch vs in such wise with true repen­tance, as the same may prouoke vs more and more to seeke forgiue­nesse and mercie at Gods hand, & therewithall also to beseech him to gouerne vs so by his holy spirit, as we may be incoraged more & more to forsake all the lustes of our owne flesh, and all that is of our old Adam, till we be come to the perfection wherevnto he allureth vs, & from which we be so farre off as yet. That it may please him to graunt this grace not only to vs, but also to all people &c.

[Page 110] WEe see how God goeth about to win vs by gen­tlenesse and fayre meanes, till our naughtinesse and stubbornnesse inforce him to deale rough­ly with vs, bicause we suffer not our selues too be hādled so gētly by his hand. For throughout the whole doctrine of the Gospell, God doth as it were stretch out his armes to bring vs in vnto him and to receyue vs in his fatherly loue: or rather (as he likeneth himself by Moyses) he is as a Hen that spreadeth out hir wings too gather hir yong chickēs vnder them. Exod. 19. a. 4. Ye see then that God of his in­finite goodnesse allureth vs to him, Deut. 32. b. 11. but we be like wild beastes, that will not suffer themselues to be guyded by him. And therfore in re­spect of such our frowardnesse, he had neede to vse roughnesse, and to shewe vs our vnthankfulnesse, too the end wee may learne to be ashamed of it. And that is the cause why S. Paule hauing shewed that all our welfare lieth in Iesus Christ, and that if wee will bee parta­kers of his rightuousnesse and of the benefites that he is willing too impart vntoo vs, we must vtterly renounce ourselues, and acknow­ledge that there is nothing but sinne and corruption in vs: doth now sharply rebuke such as would mingle their owne deuotions with the grace that is offered them in our Lord Iesus Christ: for they had bin instructed faithfully before. If S. Paule had begonne in some place where men had neuer heard one woorde of the Gospell afore, he would not haue vsed such roughnesse: for he would haue pitied the blinde and ignorant wretches. But for asmuche as the Galathians had bin taught faythfully by him, and he had taken paynes to treine them too the Gospell accordingly, and they therevppon had shrunk backe and suffered themselues too bee turmoyled with false opi­nions: therfore is he so rough with them, according also as he him­selfe sheweth, that the reason thereof was, for that Iesus Christ had bin crucified among them, and that they hauing seene the treasures of Gods infinite goodnesse layd foorth after that maner before them, had none excuze to returne againe to their pelting trash, in hope to bee iustified and too purchace saluation by the Ceremonies of the Lawe. Thus ye see in effect that the thing which wee haue to gather vpon this text, is that if wee desire too find a pleasant taste in Gods [Page] woord, Chap. 3. wee on our side muste be teachable and not stubborne. For we must call too minde howe it is written in the eighttenth Psalme, that God wil alwayes deale meeldly with such as be of a meeld spi­rite, Ps. 18. d. 26 and that he will bee rough and sharp towardes such as vse stub­bornnesse, and cannot abide to submit themselues vnto him. Al they then which haue a necke of brasse, and cannot finde in their heartes too stoupe vnder the obedience of God, shall finde themselues to be matched with too strong an aduersarie, & that they must needes be broozed and broken in peeces if they will not bow. Furthermore let vs marke that when God correcteth our vyces, wee muste not chafe and storme as many doo, who do nothing else but gnash their teeth when they bee rebuked, saying that they will not bee handled after such a fashion, and that their nature requireth to be taught by gentlenesse: yea verely, but that their sturdinesse sheweth the clean contrarie. For they that speake after that maner, would very fayne bee flattered. And although they ouershoote themselues into all e­uill, yet will they not abide too haue their galled backes rubbed, but rather that men should winke at them and conceale their naughti­nesse. But if their faultes bee layd afore them, by and by they rancle agaynst the Gospell: and whereas they shewed some good signe of zeale afore, they vtter suche spitefulnesse afterwarde, as a man may perceyue there was nothing but venim and bitternesse in their hart, and it is a sure token that such folke neuer wist what it is too profite in Gods schoole, at leastwize purely, as S. Paule sayeth in another place. 2. Tim. 3. d. 16. Gods woord (sayeth he) is good, not only to teach, to the end we may know what is for our behoofe, and bee able to discerne be­twixt good and euill: but also to rebuke and correct vs. For there are many negligent folke, which haue neede to be pricked foreward with hard strokes of the spurre: some had neede to be imbaced by reason of their ouerweening: and othersome grow altogither past [...] recouerie, if they be not ouermaystred by strong hand. Thus ye see how all of vs must suffer patiētly when our Lord vseth such rough­nesse, acknowledging the same to be greatly to our behoof. Howbe­it let euery of vs examine his life well, and there is none of vs but he shall finde that he prouoketh God too vse suche sharpenesse to­wardes him, as if a father bee as kinde harted as is possible to be wi­shed, [Page 111] yet if he haue vnruly children, so as they be [...]eude and froward, he shall bee prouoked after suche a fashion, that he shall as it were chaunge his nature, bycause he knoweth not at what end too begin with them, and is fayne after a sort too transforme himselfe. Euen so is it with vs. For we haue a father which in goodnesse surmoun­teth all that can bee seene among men: but we on our side (as I sayd afore) in steede of yeelding obediently vnto him as we ought to do, and in steede of offering our selues redily to walke as he commaun­deth so soone as he doth but speake the woord: do nothing but stray. VVe haue our lustes alwayes inordinate and boyling, wee haue our replies alwayes readie coyned: and although our mouth speake not, yet it appeereth that there is no such calmnesse in our hartes, as too be contented to submit our selues to God as we ought to do. Seyng then that we be conuicted to our faces by experience, that God had neede to be so rough and sharp towardes vs: let vs suffer him to do whatsoeuer he knoweth too be for our welfare. And no doubt but the Galathians were as nyce as wee, and had as itching eares as wee haue: and yet were they fayne too be rebuked so sharply by reason of their vnthankfulnesse. As for S. Paule, we know he indeuered by all humilitie and meeldnesse, too drawe all such to the obedience of our Lord Iesus Christ, as were committed and appoynted too his A­postleship. He likeneth himself (and not without cause) too a nurce, which will beare with hir nurse childe, and not spare any thing too shew the loue that shee beareth it. VVee shall see hereafter that he will say, Hereafter. 4. b. 12. Be yee as I am, for I am as you bee. I seeke nothing but too fashion my selfe vnto you, and to bring to passe that wee may agree in one. And yet notwithstanding, necessitie hath constreyned him too crie out as you heare now, Yee vnwize, yee fooles, yee vndiscreete or witlesse as beasts, who hath bewitched you after that sorte? must you not needes bee possessed with the Diuell? Here are very harde woordes, and no doubt but the Galathians were greeued at them at the firste sight. Yet neuerthelesse it was meete for them to feele, that S. Paule vsed not that maner of speach and language without cause. There­fore whensoeuer we bee rebuked, let vs blame our owne faultes for it, and yeeld our selues giltie: for wee shall gayne nothing by chec­king againe. VVhen we haue disputed what we can, wee may perad­uenture [Page] iustifie our cace afore men: but wee shall alwayes be giltie before God. Moreouer it behoueth vs too marke well the reason that is added heere by S. Paule, when he sayeth, yee muste needes bee bewitched, if yee obey not the truth, seyng that our Lorde Iesus Christe hath bin as it were peynted out liuely before you, yea and euen crucified a­mong you. In speaking after that fashion, S. Paule sheweth with what force and effectualnesse he had preached the Gospell. Ther­fore he likneth the doctrine which he had brought, vnto a picture: & therevnto inlargeth it yet better, saying that the matter which hee had preached among the Galathians, ought too auayle asmuch as if they had seene the Sonne of God crucified among them, and his bloud sheaded out for the spirituall washing of their soules. For so much then as they had bin taught so faythfully, they could no more excuse themselues of their backesliding. But first of all we see here whiche is the true maner of preaching the Gospell: namely to giue knowledge of Gods loue towardes vs, in that he spared not his one­ly Sonne, but gaue him too the death for vs: according as in very deede all the treasures of wisedome and vnderstanding are layed vp in our Lord Iesus Christ, Coloss. 2. b. 9. as it is sayd in another place too the Colos­sians. Sith it is so, if we bee desirous to profite well in the Gospell, lette vs learne too acknowledge the grace that is purchaced for vs by our Lorde Iesus Christe: for without that, all that wee haue is nothing. Many will brag that they bee well learned in Gods word: but the true triall too knowe whither it bee so or no, is if wee per­ceyue howe greate neede wee haue, that God shoulde poure out his mercie vpon vs, too succour vs by drawing vs out of the gulf of Hell, and therevpon cōclude that wee cannot be clenzed and washed from any of all our spottes, but by the bloud of Gods sonne nor ob­tayne rightuousnesse but by the obedience that he hath yeelded: nor haue any satisfaction for vs but by the sacrifize that he hath offered: nor come in Gods fauour but by his meanes: nor open our mouthes too call vppon him but by his intercession. Therefore when wee bee throughly persuaded of the gracious benefites that are brought vs by the sonne of God: then may wee say wee haue some vnder­standing in the Gospell: but without that, wee haue nothing but imagination and follie. Marke that for one poynt. And therewith [Page 112] let vs marke, that it is not ynough for vs too know slightly that our Lord Iesus Christ hath bought vs so deerely: but that we must con­tinue still in the doctrine of the Gospell, till it bee throughly prin­ted in our hartes, as though his bloud gushed downe, too apply the frute that commeth of it too our vse: and that is too the end to wa­ken vs out of our drowsinesse. For we shal see many that take them­selues too bee very great Clerkes, if they vnderstande but three or foure woordes of the Gospell at a glaunce. And yet the same shall soone bee defaced and put out of rememberance, bycause that whereas wee ought too seeke too bee filled with the benefites that our Lord Iesus Christ hath brought vs, they holde themselues con­tented with a tast of them. God then punisheth the vnthankfulnesse of such folke, and their despizing of his goodnesse. And therfore it standeth vs so much the more on hand, to put forth & apply all our indeuer to be well settled in the foresayd doctrine, that is too wit, of knowing whervnto the death and passiō of Gods sonne, and the in­estimable benefites which we haue receyued, do auayle vs. Again on the other side we be warned, that our sins are the heynouser before God, if after wee haue bin taught his will, wee turne head backe a­gaine, and sin, not through ignorāce, but through contempt and wil­fulnesse. For if we shake off his yoke, it is a sure proofe that wee bee loth to be subiect to him, and play the wilde beasts. True it is that e­uen the ignorantest folk in the world are reproued by their own sin­fulnesse, for asmuch as hypocrisie reigneth in all men: but yet if cō ­parison bee made betweene those that neuer heard one woord of the truth, and vs that haue our eares beaten with it, and are prouoked without end or ceassing to come vntoo God: wee bee muche more faultie than they. Beholde, the Turkes beleeue that they woor­ship the God that made heauen and earth: how beit for asmuch as they refuze our Lord Iesus Christe, they haue but an Idoll. The Pa­pistes also are deceyued in theyr fond deuotions. And yet for all that, they bee not a whit the lesse giltie before God. But what for that? If wee that knowe the way of saluation, whiche heare Gods voyce ringing continually in our eares, which are inlightened with the sunne of rightuousnesse, Mala [...]h. 4. a. 2. euen with our Lord Iesus Christ, If wee (I say) become as good as brute beastes, and discerne not betweene [Page] good and euill: must it not needes bee that we are (as ye would say) bewitched? For seing that God is so gratious vntoo vs, as too come to vs and to teach vs so familiarly: surely he hath iust cause to com­playne of vs as he also dothe: My people (sayeth he by his Prophet Micheas) what can I doo more for thee than I haue done? Micheas. 6. a. 3. Then if God pleade agaynst vs, and charge vs with all the meanes whiche he hath giuen vs to make vs wholly his, that he might inioy vs without gaynsaying: and we on our side cast a stoppe in his way, and are loth to bow downe our neckes to receyue his yoke, or else be ficklemin­ded and fleeting too forsake all agayne too day or too morrow, and had leuer too bee beguyled by the craftes and illusions of Satan, than to bee guyded by the truth which is certaine: must it not needes be that we are as monsters, that is to say folke, that make vtter defiance too nature? Therfore let vs learne to looke better vpon our selues heere: for looke what was once sayd too the Galathians, is spoken still at this day vntoo vs. For it was not for that peoples sake alone that S. Paule wrate: but the holy Ghost quickeneth vs vp still now, and telleth vs that if wee haue once receyued the doctrine of the Gospell, and afterward start away from it, so as if a man trace vs he shall find no constancie nor stedinesse of fayth in vs: we be so much the more damnable, and cannot sheeld our selues with any thing: for when we shall haue taken all the couerts in the world, we shall abide conuicted of such leudnesse, as in the end we must needes haue our mouthes stopped, and God muste set vs foorth as an example of all vnthankfulnesse, in somuch that wee shall become odious both too men and Angels, Math. 13. c. 19. bicause we made no better account of the doctrine of saluation, which is so precious a seede as wee see that the Scrip­ture speaketh of it. Yee see then that the thing which we haue too beare in minde, is not that the onely Galathians are rebuked heere by S. Paule, but that we be taught in their persones, to walke in feare and awe when God shall haue bin so gracious too vs, as too call vs vnto him, and too shewe vs what his will is. And it is not for nought that he vseth so sharp and rigorous woordes, as too call them fooles and witlesse, and consequently too say, who hath bewitched you? But we heare how that in the fourth too the Ephesians, Eph. 4. c. 14 concerning the vsing of the Gospell, he sayeth that when wee haue once bin taught [Page 113] it, we must not be as little babes that are led too and fro, and made to beleeue that the Crow is white: but we must be so settled in it, that although the Diuell stirre vp neuer so many troubles, false o­pinions and lies, yet we may still hold our owne, and keepe on our pace, assuring ourselues that Gods truth is infallible. Thus ye see that the end whereto the Gospell ought to serue vs, is not only to shew vs what is good for vs, but also to arme and fence vs agaynst all incounters, and against all Satans slights, so that if there rise vp any heresies or other corruptions, we may still mainteine the battel valiantly, and get the vpper hand by our faith, and not be pyped a­ny more into the fowlers snare, according to the similitude whych S. Paule vseth. Now then seing it is so: it must needes be that we be bewitched and possessed with the Diuell, if suche a remedie suffise vs not, after that God hath manifested himselfe vnto vs, and wee knowe (yea euen fully and assuredly) that it is he which speaketh. If we be not moued by his authoritie, what will become of it? A­gaine, whereas we haue our Lord Iesus Christ shyning vpon vs as it were at high none days: must it not needes be that we are at defy­ance with nature as I sayde afore, if wee seeke heere and there for by ways, when the right way is layd before our eyes? So then it is not without cause that Sainct Paule speaketh so roughly too that people, which had chaunged the doctrine, after that God had gran­ted them the grace to haue his truth shewd vnto them. But we must call to mind also, how God vpbraideth his people of olde tyme by hys Prophet Ieremy. Iere. 2. c. 10. Go your wayes ouer the sea (saythe hee) and into the Iles, and into farre countries, and ye shall see euery na­tion worship his owne Idolls without chaunging. And wherefore then are you so variable? As for those, they know not wherevppon they be grounded. They haue but a certayne opinion, which carieth them away and beguileth them: and yet notwithstanding they hold on still without turning aside, and sticke wholly to it: and why then should you which know what God ye obey, be so fleeting? Nowe therfore let vs marke well, that if we be lightly turned and thrust aside from the doctrine of the Gospel: there shall neede none o­ther witnesse against vs at the last day, than the wretched vnbelee­uers which follow their owne superstitions: for we see they be wed­ded [Page] to them. Looke vpon the Turkes and Painims, looke vpō the Iewes and Papists. They wote not what God they worship, they haue but a weening in sted of fayth: and yet not withstanding a mā cannot plucke them from theyr false fancies, and they bee so giuen vnto them as a man can neuer remoue thē. Then if wee on our side knowing that it is the liuing God which calleth & teacheth vs day­ly, and that the thing which is vttered by men commeth of him and of his holy spirit, and hauing record of the law & the Gospel which cannot fayle, if we (I say) hauing such a resting stock for our faith, be afterward vnconstāt, so as our eares itch to receiue euery new toy, and men make vs to alter our mind in lesse than the turning of a hand, what else betokeneth it, but that we wilfully refuse Goddes grace, as if we wold shet the gate against him that he might not com in vnto vs? Or else, if after we haue once knowen, that he offereth vs so in estimable a benefite in his Gospell, wee cast it downe and trample it vnder our feete: thinke we that God wil suffer his grace too be so lightly esteemed and hild skorne of? No. For wee cannot despise the doctrine of the Gospel, but we must vnhalow the bloud of Gods sonne, which he did shead for our redemption: for the one cannot bee separated from the other. VVhensoeuer and how often soeuer God speaketh to vs, and offereth vs forgiuenesse of oure sinnes, shewing himselfe readie to receiue vs to mercie: so often is the bloud of our Lord Iesus Christe sprinkled vpon vs. All the tea­ching in the world cannot do vs any good, except our Lord Iesus Christ be with it, to apply the sheading of his bloud vnto vs. And if we despise the doctrine of the Gospel, it is all one as if wee did spit at the holy bloud of Goddes sonne, which thing is an intolerable trayterousnesse. Therfore let vs looke narowlier to our selues, and wey wel this text, to the intent we stand stedfast: and for asmuch as God hath called vs to so great a good turne, and we do now know that is not by haphazard that the Gospel hath bin preached, but by­cause it was Gods will to vtter the infinite riches of his goodnesse towardes vs: let vs stand in it, and so sticke too it, as nothing may thrust vs from it, nor by any meanes euer shake vs down. Lo in ef­fect what we haue to beare away in this text. Moreouer we be war­ned also, which are the true pictures or peintings to leade vs too [Page 114] God. The Papists say we must haue rememberances to teache vs, and that images are the bookes of the vnlearned which are not apt to conceiue higher doctrine: but hath Sainct Paule spoken heere but to three or four folke? No: It is generally, and to all Christians without exception, as well to great as small, that he sayth that whē the Gospell is preached, then Iesus Christ is peinted out liuely, and we must looke vpon him, not with the fleshly eyes of our bodyes, but with the spirituall eyes of our faith. Then seeing it is so, let vs learne that we haue no neede of Images and puppets to teach vs what is necessarie for our saluation, nother neede wee a peece of wood, stone or other suche pelting stuffe, too put vs in remem­berance of God, (for in all those things there is nothing but vani­tie and leasing:) but we haue neede to haue Gods word preached, and to indeuer and trauell to make the same familiar too vs, that wee may there beholde God in his liuely image, that is to saye in the person of our Lord Iesus Christ his only sonne, 2. Cor. 4. a. 3. according also as Sainct Paule sayeth in the second too the Corinthians, where he protesteth that the doctrine which he brought vntoo them, was not hidden from anie but the vnbeleeuers, suche as perish, whome the Diuell possesseth, and which haue their eyes sealed vp. And no wonder though they see not awhit in the open light. But yet in the meane while the doctrine is so manifest vntoo vs, as we may easly perceyue Gods will. For he sheweth vs it familiarly ynough as oft as the Gospell is preached, in somuch that wee neede not to make much running vp and downe, Deute. 30. c. 12. not too fetch farre wyndlasses: wee neede no more to say, who shall stie vp aboue the Cloudes? who shall go beyond sea? who shall go downe intoo the deepe? Haue we Gods word? at leastwise haue wee it preached purely? Then is Iesus Christ as it it were in the middes of vs, and sheweth himself as it were hanging vppon the Crosse, witnessing what hee dyd for vs, when he suffered death to reconcyle vs to God his father. There hee setteth vs downe a sure and vndeceyuable pledge or warrant, and let vs content our selues with it. For when we haue pleaded neuer so muche, it will not excuse vs: oure cace wyll alwayes go againste vs, if wee bee not well assured in oure consciences, that wee haue whollye leaned vntoo Goddes [Page] word, which (as I sayd) bringeth vs so neere vnto God, that it is the very vnion itselfe, whiche we haue with him in the person of our Lord Iesus Christ. And in good sooth, we see how God dothe as it were stoup to our rudenesse and infirmitie. For doth he speak in so loftie and darke a stile as we can vnderstand nothing? No: but contrariwise he abaceth hymselfe, and therto thinkes it not ynough to haue spoken, but also addeth Sacramentes to his worde, whyche are the true pictures that we ought to haue. Like as when we see the water of baptim, it is a picture which sheweth vs that we be [...]ull of filth and vncleannesse, till we be washed: and by whome? VVe must seeke our washing from aboue. Besides this, it sheweth vs that we must be renued by the holy Ghost of God. That then is a good picture. And why? Bycause it beareth Gods marke, and is matched wyth hys worde. As much is to bee sayde of the Lordes supper. VVhen we see the morsells of bread and the droppes of wyne. Very well, they bee the Creatures whereof wee haue bin wont too take nurrishmeute and sustenaunce for our bodies: but the same do leade vs to the lyfe of our soules, and gyue vs to vnder­stand, that we haue no lyfe but in our Lorde Iesus Chryste. And the cause why the wyne is added, is to shew that he hath such ver­tue in him, as we neede not to seeke any part of the thynges that we want, any otherwhere: but that he serueth vs for meate and drinke and all. These (I say) are the good images that God hath set afore vs: and now if we bee still soring in the aire, and gadding after our owne lusts, to say I would fayne haue more: it is a disdeyning of the grace that is offered vs. So much the more therefore doth it stande vs on hand to marke well this streine, where Sainct Paule by the poewr and in the name of God condemneth, yea and with the power of the holy Ghost thundereth, against all suche as haue bin taught the Gospell faithfully, and afterward do turne aside and slip away from it. And therevpon he addeth, that he woulde fayne haue it knowen by what meane the holy Ghost is receyued. For if they had receiued the holy Ghost by the works of the law: Sainct Paule would haue graunted that there was some righteousnesse to be had by it. But forasmuch as they had receiued him by the Gospell: it must needes be concluded, that they ought to haue [Page 115] rested vppon the record that God gaue them so apparantly. And for the better vnderstanding of the thing that he meant too saye heere: let vs marke that Gods spirit is giuen in common to all the faithfull, for somuch as they be regenerated and made new crea­tures. Besides this▪ there are spiritual gifts, which God destributeth according to such measure and portion as hee thinketh good, but yet they redound all to the common welfare of the Church. If we bee Christians, we must needes haue Gods spirit, as wee shall see heereafter. 2. Cor. 1. d. 22. For hee is called the earnestpenny, and the Seale of the heritage that is promised vs, Eph. 1. c. 14 and whyche wee looke for. Yee see then that Gods spirit must dwell in vs, if wee bee hys chil­dren. But besides this, there are also gracious giftes: as for ex­ample there was in olde time the gift of Tungs, the gyfte of pro­phesying, the gift of healing, and suche other lyke. And euen still at thys day, God sheweth well that hee hath not vtter­ly forsaken hys Church. For although visible gyftes reygne not now as they did then: yet notwithstanding we may see still, that God doth by some meane or other vtter his operation among vs. Furthermore Sainct Paule speaketh heere to all men. And there­fore (according to the common and ordinarie meening of it) wee wil take this word Spirit, for the renewmēt which God worketh in his children, Iohn. 3. a. 6. as it is sayd in the third Chapter of Sainct Iohn. For in asmuch as we be borne of flesh, there is nothing in vs but vtter corruption, and we tend always towards the earth. No doubt but men glory in their owne wisdome, and moreouer thinke that they haue a free choyce and will of their owne, to take the good and [leaue] the euil, but those are but dreames. For it is certayne that so long as we bee let alone in our owne nature, wee tende euermore vntoo euill, and the scripture also condemneth vs of it, Gen. 6. a. 5. saying that there is not any thought conceyued in mannes mynde, Rom. 8. b. 7 but the same is leawd, and all our affections are ene­mies and rebells against God. Therefore let vs not beguile our­selues any more with vayne flatteries, but acknowledge ourselues too be vtterly marred in Adam, so as there is nothing but sinful­nesse in vs. Notwithstanding, God prouideth for that mischeefe, when he toucheth vs too the quicke by hys holy spirite, and so [Page] purgeth our harts as we desire to obey him, and although we bee not so perfect as were requisite, yet we fight against ourselues, and go forward still to goodnesse. And surely when Gods spirit is as a bridle to vs to hold vs backe in his obediēce, it is a sure token that God dwelleth in vs, and gouerneth vs as his flocke, and holdeth vs for his children. For we cannot bee counted Christians, without this record, that God warranteth himselfe to bee our father, and that his holy spirit is as a seale thereof, according as I haue already alledged the record of Sainct Paule, Eph. 1. 14. out of the first to the Ephesi­ans. And now he sayth, that the Galathians had receyued the spirite of God by the preaching of the Gospell. Then seeing it is so, it was for too be concluded, that the workes of the law could not iustifye them. And why? For we must always come backe to thys principle which we haue treated of, namely that in the Gospell we be vtterly strip­ped out of all the goodnesse and vertue whiche we thought our­selues to haue, and that God doth vs such shame, as we be fayne to come to him as quite confounded. For although God set oure cursednesse afore vs in the law: yet we perceiue it not so well there, as in the Gospell. And we see how the hipocrites do always flatter themselues, and thinke too performe the thynges that are com­maunded them. But in the Gospell there are two things. For God sheweth that there is nothing in vs but pouertie, so as we must bee fayne to come to begge his grace, with vtter acknowledgement of our bacenesse, how that we haue done amisse, and haue not one sparke of vertue in vs woorthy of commendation. Now then, see­ing it is so, Sainct Paule doth not without cause tell vs heere, that such as receiue Gods spirit by the preaching of the Gospell, must be voyd of all trust in their owne merites, and acknowledge them­selues beholden all wholly to Gods meere and free mercie for their whole saluation. And why so? For they be thinges that can no more match togither than fyre and water, that we should be iusti­fyed by the Gospell, and also iustifyed by the law. VVhat then? Is the Gospell contrary to the law? No: for (as I haue declared alrea­dy) God is author as well of the one as of the other, and there is no contrariworking in hym, but the question heere concerneth the cace of our saluation. God hath gyuen men hys lawe too [Page 116] shewe them the way too lyue well, and thereby intended to bring them to suche condemnation, as if hee shoulde preferre an in­ditement agaynst them, and put a halter about theyr neckes: For truly in the law we see nothing but▪ Hell gaping open vppon vs, that Gods vengeance is ready afore hand to incounter vs, and that he is armed against vs as our enimie. Those are the thynges whych the law setteth afore vs. But now is the Gospell gyuen vs for a re­medy, to the end that when we be so in despaire, we should flee to the grace that is offered vs in our Lorde Iesus Christe, and vnder­stand that there is none other way [to do vs good] than the for­giuenesse of our sinnes, whereby God doth so put away and wype out our offences, as they come no more to account before him. The thing then wherein our righteousnesse consisteth, is that hee burdeneth vs not any more with the euil that is in vs. And althogh we see Gods intent and determination to be such, both in the law and in the Gospell: yet are we sure that there is no contrarietie in it. Besydes this also, if we be not iustifyed by the Gospell, howe can wee attayne saluation by the lawe? It is true that the lawe is a preparatiue too bryng vs to the Gospell: for so long as men bee puffed vp wyth pryde, Gods grace hath no enterance intoo them. If a vessell be full of wind, let a man labour to put what li­quor hee will into it, and he shall not get it in, bycause the wynde beateth it backe, and hindereth the putting of it in. And we may perceyue it euen in mannes body: for we must bee fayne too take similitudes of worldly things too leade vs to higher thinges. If a man be hungrie, and yet notwithstanding haue hys stomacke so puffed vp as it cannot abide any thyng: hee may well bee full: but what for that? All is but wind, he hath neuer the more nurrishment within for all that, but rather the wind hindereth the entering in of any, good sustenance to nurrish and mainteine him. Euen so is it with the foolish presumpteousnesse that is in vs. VVe beare our­selues in hand, that we be well furnished with all thinges that wee haue neede of: howbeit, that is but wind howsoeuer we fare, and that wynd shetteth out Gods grace frō entering in. But by the Gos­pel our Lord bringeth vs low, & sheweth vs our wretchednes. And therefore it behoueth vs to come to it with a consideratiō that our [Page] Lord Iesus Christ is set foorth vnto vs there, to the end that we se­ing that there is not one drop of goodnesse in vs, should seeke it in him, yea euen al wholy and not by peeces. Thus then ye see why S. Paule reasoneth, that for asmuch as we haue receiued Gods spi­rit by meanes of the Gospell, it behoueth vs to hold vs therevnto, and not go to the Ceremonies of the law, nor to any other thyng one or other, but be contented with that perfection, seing it is gy­uen vs and we may enioy it without geinsaying. For although thys matter was written to the Galathians: yet is it common to vs also at this day, as well as to them. Let vs marke (I say) how our Lorde Iesus Christ wrought in vs. And first of all let vs practise that which is shewed vs in the second to the Corinthians: 2. Cor. 3. d. 18. whiche is, that it be­houeth vs to be wholly new fashioned againe, and to haue Goddes spirit dwelling in vs. So then the true marke whereby we may dis­cerne whither we bee Gods children or no, is Gods spirit. But bring we that spirit with vs from our mothers womb? Alas no. No­ther commeth it any whit the more by our owne deseruings, as I haue told you already: but bycause it pleaseth God of his graciouse goodnesse to giue vs it, thereby to draw vs to him. If we haue any desire or willingnesse to walke in the feare of our God, or if wee would fayne be able to call vpon him with a pure conscience: it is a token that Gods spirit dwelleth in vs. VVe neede not to seeke any other witnesse, nor to make any longer scanning of the matter. But nowe, haue wee gotten and obteyned this spirit by our owne merites? No surely. Then must we needes conclude, that seeyng wee haue it of gyft, it was gyuen vs by meanes of the Gospell. For in the Gospell God vttereth hys myghtye power and wor­king too the saluation of men, as it is sayde in the firste too the Romanes. Rom. 1. b. 16 Now if the Gospell bee the instrumente whereby we receyue Goddes spirite, shall we go seeke other meanes? VVere not that a renouncing of the power whyche is apparantly knowen too vs? It is all one as if we would wilfully leaue the way that is shewed vs of our God, too seeke bywayes after our owne fancie. And if the Galathians were without excuce for theyr turning away from the Gospell too the lawe: what shall wee bee in these dayes, if wee will needes bee wrapped [Page 117] in the superstitions that men haue forged in their owne shoppes? As for example, the Papistes thinke too bee iustified, not by the Ceremonies that God had commaunded in olde time, but by the dotages and gewgawes that they them selues haue deuised. For as for the thing whiche they doo nowe a dayes terme Gods seruice, what else is it than a certayne hotchpotche, whereinto euery man hath cast his owne peece and collop? Seeing then that the ca [...]e standeth so, it is not a despising of God, and a withdrawing of our selues from him, by reiecting of his grace, too the ende he shoulde not haue any accesse at all vnto vs, when wee will needes mingle mens inuentions with the purenesse of the Gospell? Must we not needes be worse than mad in so dooing? Then let vs know at one worde, that wee can not bee Christians, but the holy Ghost muste holde vs in such humilitie, as to make vs confesse, that al our wel­fare commeth of Gods meere grace, and so cleaue to our Lorde Ie­sus Christ, as wee not onely take him for a peece or portion of our trust, but bee fully satisfied with him as hauing drawne of his ful­nesse, assuring our selues that he is the full perfection, not only of all wisedome, but also of all righteousnesse and happinesse, & that in him lieth and consisteth all our welfare, which welfare wee pos­sesse when wee haue the Gospell and the preaching of faythe, and when wee be cast downe in our selues, and vtterly bereft of all presumpteousnesse, which keepeth vs backe from comming vnto God. Furthermore let vs be so rauished, seeing that our Lord Iesus Christ hath so bountifully giuen vs all that was requisite for our saluation, I say let vs bee so rauished with it, as all things else that can be layde before vs, may be but as smoke too vs, and we vtter­ly despise and abhorre them, too shewe how well we haue profited in the Gospell, and therewithall bee so constant and stedfast in our selues, as neuer to bee thrust out of the way, whatsoeuer the diuell whisper in oure care. And moreouer, for as muche as wee bee so weake, grosse and heauie, that although God doo daily prouoke euery of vs to come vnto him, wee come but as it were halting and creeping: let vs inforce our selues more and more to beseech God too strengthen vs with his holy spirite, and too make vs profite more and more in the knowledge of his Gospell. And let vs not [Page] doo as those doo which imagine them selues too bee come to full perfection at the first day▪ but let vs labour to go forwarde more and more in the hope of the heauenly life, & to gather such strēgth as our fayth may grow from day to day, till we come to the blessed stop, Eph. 4. c. 15 wherof S. Paul speaketh in the fourth to the Ephesians: which i [...], that we cleaue fully to our Lorde Iesus Christ.

Nowe let vs fall downe before the maiestie of our good God, with acknowledgement of our faultes, praying him to make vs so to feele them more and more, as the same may cause vs bothe too mislike them, and also too aske forgiuenesse of them at his hande, that by that meanes he may bee glorified by vs, and wee so confir­med by his holy spirite, as we may not doubt but that he dwelleth in vs, and that as he hath once adopted vs for his children, so he will holde vs still for the same. And so let vs all saye, Almightie God heauenly father. &c.

WEe know that all the doctrine of the Gospell tendeth to draw vs out of this worlde, and to make vs come vnto God. But that is impos­sible, vnlesse wee bee lifted vp continually more and more. Therfore if wee intende too profite in Gods schoole, wee muste so labour to correct the infirmities that are in our na­ture, as if wee were alwayes at the poynt too bee taken out of the [Page 118] world. True it is that God of his goodnesse stoopeth downe vnto vs, but that is not too holde vs heere beneath: Likewise when he sendeth vs mortall men too bee as his messangers, and exhorteth vs to come vnto him by such meanes as are fittest for vs, and ther­to giueth vs his Sacraments, which are earthly and visible signes: therein wee see howe he voutsafeth right well (as yee would say) too make him selfe lowe, too the ende wee shoulde not haue any excuse, to say wee were not able to mount vp to suche a heighth. But howe soeuer the cace stande, if wee looke well vpon the Gos­pell, wee shall finde that the marke whereat it ameth, is to bereeue vs of our selues, and of all that belongeth too our flesh, to the ende wee should come vnto him. But on the contrarie side, men abuse the fauour that God sheweth them in setting suche visible signes a­fore them, by bearing them selues in hande, that the whole perfec­tion of their holynesse is to bee founde there, and that that is the thing whervnto they must hold them. And the same is not a vyce of two dayes or yesterdays breeding: but it hath reigned from the beginning of the world, and continueth yet still, and (which worse is) men thinke it not inough to ouerthrow the thing that God had set vp to draw them vnto him: but they doo also forge and frame many hinderances to keepe thēselues aloofe from him. This would be darke if it were not declared by example. God had in his lawe ordeyned Sacrifices, shadowes, and figures for a time: yet did he it not for any pleasure that he had in those bare things: but by rea­son of the rudenesse of the people (who were as then like little children) whom he ment to trayne still forwarde too a spirituall seruice, by meanes agreeable too their rawnesse. That is the cause why the Ceremonies of the Lawe are saide to be as it were fleshly. For why? God intended too teache his people grosly too come thither as they ought to doo. But howe soeuer they fared, the pat­terne that was shewed vnto Moyses in the mount was heauenly. Then were there two things in all the Ceremonies of the Lawe. For when men washed them selues at their entring into the Tem­ple, when they offered the Sacrifices, when they vsed lightes and perfumes, and when the Priest clothed him selfe with his speciall apparell: all those things (as in respecte of the outwarde shewe) [Page] might well bee called fleshly and temporall: but (as in respecte of their ende) they were spirituall. But what did the Iewes? They ga­zed vpon the figures, without considering wherfore God had or­deyned them, and bare them selues in hand, that they had very well discharged their duetie, in comming to Churche, and in dooing the things that were commaunded them outwardly. But truely they disguised God after their owne fancie, as he himselfe mocketh them for it by his Prophets, Esa. 66. a. 1 saying that he dwelleth not in houses made with mens hands, and that the very heauen is not able too comprehende his maiestie, which is infinite. Furthermore the Pa­pists at this day, thinking it not inough to abuse the things that are conteyned in Gods lawe, haue so put too peece after peece, as there is none end at al of their follie: and yet notwithstanding they intitle them to bee the seruice of God. But whatsoeuer they saye, they bee nothing else than ingling trickes and masking toyes. But nowe let vs come to that which is spoken heere. S. Paule com­pareth the spirite with the fleshe. VVhat meaneth he by the spirite? All the doctrine which God setteth foorth too vs in his Gospell. For there is a spirituall guyding, so as wee bee no more hilde vnder the olde shadowes as the Iewes were. Yee see then that God in these dayes reuealeth him selfe fully vnto vs, and hauing beaten downe and disanulled all the shadowes of the Lawe, sheweth vs that he will haue vs to come right foorth vnto him, and not haue any thing remayne to hold vs backe heere beneath any more. Vn­der the lawe onely the Priest preaced neere vnto God, and all the people kepte them selues a farre off. But wee haue our Lorde Ie­sus Christ, who is our Priest, by whome the waye is opened vs in his bloud, to make vs to come vnto God his father, as the Apostle speaketh of him in the Epistle to the Hebrues. Heb. 9. c. 11 Then if wee receiue the Gospell as it becommeth vs, God will deale with vs after such sorte, as if wee were meete to come neere vnto him, and will leaue all the things whiche he had ordeyned in olde time for suche as were more rude and grosse. Thus yee see why S. Paule vpbray­deth the Galathians with their beginning in the spirite, that is too say, for that they had had the doctrine of the Gospell, whiche had shewed them the things that had bin hidden from the Iewes, or at [Page 119] leastwise had bin shewed them but aloofe vnder darke shadowes. Therevpon he vpbraydeth them, that they intended too ende in the fleshe, that is too say, with these lower things. And it is all one as if he had sayde, God hath beene so gracious too you, as to haue taught you his will out of hande, and you will needes be hilde still in your Apsie, and in your first principles. He hathe giuen you a highe and perfect knowledge, whereby yee haue perceyued the inestimable loue which he beareth you in our Lorde Iesus Christ: and will you nowe returne agayne too your Apsie, and forget the things that haue bin taught you? VVere not that a peruerting of all order, and a putting away of the grace that he had offered you? But we know that naturally when men intend to learne any thing they begin at the smallest poynts, and afterwarde in all crafts and all trades, proceede by little and little through experience. For if a man should teache a childe highe sciences, without teaching him first his Apsie, and to write and reade, and afterwarde his grammer to guide him foorthe by degrees: what a thing were it? Agayne, when a childe is well forwarde, and come to mans age, if he should bee set backe agayne too his Apsie after he hathe well profited: it would bee a playne mockerie. In like wyse is it with handicraftes. For it is well knowen, that he which commeth newly into a shop, shall not bee of skill too vnderstand as much at the first day, as he shall bee at the ende of a yeere or twayne: but first he must bee taught his principles, and afterwarde growe more and more in cunning. But if that he which hath learned his crafte, doo at the foure yeares ende turne backe ageine too that which he ought too haue knowen the first day: in so dooyng he shall shewe himselfe to bee a beast, and that he hath lost his tyme. But nowe let vs ap­ply this lesson too our selues. Truely for as muche as we bee hea­uie and earthy, wee had neede to haue the things chawed vnto vs, which wee bee not able too digest: yet notwithstanding God is so gracious and charie too vs, as too teache vs spiritually: that is too say, after a higher and excellenter maner than he taught the fathers vnder the Lawe. VVe see that Abraham had not this priuiledge; and yet neuerthelesse he is the father of the faythfull, and it beho­ueth vs to be fashioned like vnto him, as we shall see a while after. [Page] VVee see that Dauid was an excellent King and Prophet, and yet notwithstanding he sawe not the things whiche wee see nowe, but onely in a shadowe. As muche is to bee sayde of all those whome God guided vnder the auncient figures. And for that cause oure Lorde Iesus Christe sayth, M [...]th. 13. b 16. that the eyes are happie whiche see the things that wee see since his shewing of him selfe to the worlde, and that the eares are happie which heare the doctrine of the Gospel as it is preached vnto vs. Seeing then that God commeth after that sort vnto vs, and becommeth so familiar with vs: if wee shrinke backe, and take Ceremonies and figures in steade of the good doc­trine, as though we might not come at him: is it not a kicking a­gaynst him as it were in spite of him? And dooth not that rebelle­ousnesse shewe vs to bee vnwilling that God should bee mercyfull and bountifull to wards vs, as he sheweth him selfe to bee? Nowe then we may easily vnderstande what S. Paule meaneth heere. For he vpbraydeth the Galathians with their going backward like Sea­crabbes, in that whereas they had bin trayned in the spirituall doc­trine of the Gospell, they turned backe agayne to the shadowes of the Lawe. Likewise if wee in oure time, after wee haue once ac­quaynted our selues with suche order as is according too the Gos­pell, and be inured with such seruice of God as is ruled by his pure worde, would needes afterward be mingling of fancies with it, and say, it will be good to doo thus and thus yet: it were a turning backe agayne to the flesh, that is to say, whereas God hath aduaun­ced vs on high, wee woulde drawe downe: and that is a manyfest fighting agaynst him. VVherefore let vs learne to apply this doc­trine to our owne profite, and for as muche as God hath giuen vs his worde purely preached among vs, if we once know how he wil be honored and serued, let vs not swarue from it, neyther too the right hand nor to the left, but let vs so profite in the worde that is preached faythfully vnto vs in the name of God, as it may appeare that we desire to make it auaylable. And surely the further forward that wee shall haue bin in it, the lesse excuce shall wee haue if wee turne backe afterwarde, as wee see many doo, whiche waxe cold or else woulde fayne rowe betweene two streames, and whereas it were to be looked for that they should haue gone continually for­ward, [Page 120] and haue come neerer & neerer vnto God, they be stil mu­sing vpon a sorte of seely toyes. And now a dayes they that would shun persecution, finde suche shifts as these: They disguise and fal­sifie Gods worde by mingling and turmoyling mens inuentions with it. So much the more therfore doth it behoue vs to take heed to this doctrine, where S. Paule telleth vs, that if God haue once set vs forwarde, we must no more returne backe to our Apsie lyke little babes. For it is a shame for vs, when we haue once profited in the Gospell, or at leastwise haue had leasure long inoughe for too profite, and yet notwithstanding it shall seeme that wee neuer herd one worde of it, He. 5. d. 12. according as the Apostle in the Epistle to the He­brues vpbraydeth the Iewes, saying: Yee ought all of you too bee teachers in respect of the time that you haue bin taughte, and yet notwithstanding you bee still like yong beginners. Thus ye see the first poynt that we haue to marke vpon this text. Nowe he addeth consequently, Haue yee suffred so many things in vayne? If at leastwise it be in vayne. Here he wakeneth vp the Galathians, by telling them that God had done them the honor to make them as witnesses of his Gospell, and yet notwithstanding that afterwarde they had swarued from it. And this is a thing well worth the marking. For sometimes God doth vs so great honor as to serue his turne by vs, so that his worde is by our meanes maynteined before men. Nowe if therevpon we swarue aside, and holde not out to the end in such constancie as appeared to be in vs, it is a double shame, and also it is to be taken for the greater crime, bicause the occasion of offence is double: and moreouer it is a vilanous vnthankfulnesse if wee continue not in the seruing of oure God, when he hathe reached vs hys hande after that maner. And this is so muche the more too bee noted, bicause wee see many men bragge and boast them selues too haue wrought wonders, if oure Lorde Iesus Christ haue ser­ued his turne by them in any thing. VVhat saye they? haue not I doone this and that? They wyll alleage their owne abilities: in so muche that (if yee beleeue them) God is greatly bounde vnto them. But put the cace they had doone a hundred fold more than they speake of: yet are they euen therfore so muche the more be­holden to God. For it came not of their owne good towardnesse, [Page] but of God who gouerned them by his holy spirite: and if they ouershoote them selues afterwarde, their faulte and offence is so muche the worse. And why so? Bicause they oughte too go for­warde, and they go backwarde. And moreouer they cause many mo too stumble, than they should haue done if they had not bin set foorth too the vewe. For when God lifted them vp as it were vpon the stage, it was too haue them seene a farre off. By meanes whereof they trouble an infinite multitude of people, and there­fore their faulte is so much the haynouser. But yet is that vice too common. For nowe a dayes, suche as thinke them selues too haue done any thing for the Gospell, will needes bee exempted from all lawe and rule: in so muche that if a man blame them for doo­ing amisse, what (say they?) ought I not to bee borne withall? For I haue doone this and that. To bee short, men will dispence with them selues after that maner, and (which is worse) they aduaunce them selues proudly agaynst God, when he dooth them the ho­nour too imploy them about his seruice. But let vs marke howe S. Paule sayth heere, Haue yee suffered so muche in vayne? He taketh occasion too blame the Galathians so muche the sorer, bicause they had alreadie suffered for the Gospels sake, and beene perse­cuted, and indured many troubles bothe in their goodes and in their persons. Howe nowe (saythe he?) what is to bee sayde of all that you haue suffered? Is it not a recorde that God had called you too the magnifying of hys name? For in good faythe the things that wee suffer for the Gospels sake, oughte too serue vs for a badge, as if God did set vs in some honorable office. The greatest honor that wee can haue, is too bee witnesses of Gods truthe, so that althoughe we be subiect to lying, yet notwithstan­ding he iustifieth his eternal truthe which proceedeth frō him selfe, euē by vs which are wretched creatures, which are but wind, smoke shadowes, and lesse than nothing. Seeing then that God appoyn­teth and ordeineth vs to be lawful witnesses for the aduancing & in larging of his Gospel by vs: hath he not iust cause to complayne, if wee swarue aside from it after wee haue suffered for it? Therefore let all suche looke narrowly to them selues, as haue had any good beginning. And there is not any warning better worthie [Page 121] too bee taken heede vnto, than this. For seyng that the least of the Church haue ynough too bind them to Godward for his chozing of them from out of the world, & for his directing of his Gospell vnto thē, in somuch that he hath left the great ones & such as take highly vpon thēselues by reason of their great excellencie, & preferred the lesser sort & such as are despized too the worldward, and shall surely haue the harder accoūt to make, if they shrink away afterward: what shall become of those whom God vouchsafed to haue to be his stan­derd bearers, and whom he perferred in such wize, as they ought too haue bin an exāple and looking glasse to others? what excuse shall there be for thē, if they giue the slip? And specially if they that haue suffered for the name of Iesus Christ, & for the doctrine of his Go­spell, so farre forth as to haue bin kepte in pryson and too haue bin tormēted, yea and to haue bin brought euen vnto deaths dore, do af­terward start aside: is it not an abolishing of Gods grace so far forth as in them lieth? So little then ought any mans suffering for the Gospell, serue to excuze him or cause him to be borne withall: that such as haue suffered most▪ ought too brydle themselues shortest, knowing that the honour which God doth them, holdeth them so much the more bound vnto him, and that it behoueth them to bee the more watchfull and warer, that they giue none occasiō of stum­bling to any bodie. For when folke shall say, how commeth this too passe? such a one should haue bin a Martir of God, he hath indured much for the mayntenance of the truth, and now beholde he is be­come a renegate: it is a putting of the Gospell to shame & reproch, and what a thing is that? By that meanes the name of God shall be greatly misreported. And therfore let vs marke well, that if we haue for a time serued God, and he hath made our labour frutefull, so as the Church hath bin profited and edified by it: wee muste walke in the greater carefulnesse, and take good heede that wee play not the shrewd Cow, that giues a good deale of milke, and when shee hath done, strikes downe the payle and spilles it. For if we doo a hundred times more harme than wee did good: what can we alledge for our defence? how can wee say that wee haue suffered for the Gospell? VVherfore if we purpose that God shoulde allow of our seruis, let vs learne to be constant, firme and fast settled, that we neuer swarue [Page] aside from our callyng, but continue and go foreward in it more and more. Howbeit for asmuch as this vpbrayding was very rigorous, S. Paule mitigateth it, saying: If at leastwize it be in vayne. VVherin he giueth the Galathians an incling, that he hopeth much better of thē, and that although they were start aside for a tyme, yet it would not indure long, but that vpon warning and exhortation they would re­turne againe into the right way. And in this text wee see, that when wee bee rebuked by Gods spirit, it is not too make vs fumish, nor to driue vs too such a desperatenesse that wee shoulde take the brydle in our teeth and fall too chafing: but rather too drawe vs to repen­tance. God then intendeth not to make vs so dismayed, as too leaue vs in the briers: but after he hath shewed vs our faultes, he calleth vs alwayes home againe too him, and calleth vs to repentance, and sheweth vs that he is readie too receyue and take vs too mercie, as oft as wee bee touched with true lowlinesse to be sorie for our sins, and too acknowledge them vnfaynedly and freely. Sith it is so, let vs on our side be well aduized, that when we be told of the faultes that wee haue done, wee play not the mad Bedlems, nor go about to win any thing by starting aside or dragging backe: but yeeld our selues giltie, and bee so meeke and patient minded, as too suffer our selues too bee blamed after as wee haue neede. And when rebukings shall seeme somewhat with the sharpest & pricking to vs: let vs alwayes beare in minde, too consider too what end they tend, and what frute followeth them, and that although God rebuke vs throughly, yet he is readie too forget all our faultes afterward. Yee see then what wee haue to remember: as if S. Paule should say, that although we to the vttermost of our power haue abolished the grace of God: yet not withstanding he on his part is loth they should perish & would faine make them to prosper. And therevnto he rebuketh vs, to the intent we should not cōtinue vnamendable. Therfore whensoeuer we shall haue bin so far ouerseene as to stray from the right way: yet let vs know that our Lord calleth vs backe too him, and giueth vs a meane to returne againe, if our fault be not matched with wilfulnesse. Now after that S. Paule hath spoken so, he addeth againe, that God had delt foorth the giftes of his holy spirit among the Galathians, yea & that by meanes of the gospel, in somuch that the same ought to haue [Page 122] bin ynough to hold them to the doctrine which they had receyued, without turning aside or wandering away frō it. VVhereas he spea­keth here of Gods spirit, he meeneth not the grace that was treated of this morning, which is common to all the faythfull: but vseth an other kinde of reasoning (as we shall see by the sequele:) namely that besides Gods shewing of himselfe generally too all the Galathians, that he had adopted them for his children: he had also ordeyned Prophetes among them, and men indewed, some with the gifte of Tunges, some with the gift of healing, & othersome with such other like. But all this came to them by meanes of the Gospell: and there­fore their turning backe againe to the Ceremonies of the law, was a burying of all the operacions of Gods spirit. I haue told you already how we must beare in minde, that God cōmunicateth his spirit to all [his]: for without that, we could not be Christians, bicause there is nothing but euill in our nature. God must be fayne to reforme vs & bring vs backe to himself, so as we may become as it were new crea­tures. Yee see then that God doth make vs generally all parttakers of his holy spirit, by meanes wherof we be touched with the feare of him, inlightened with fayth to seeke our saluatiō in Iesus Christ, and cheered vp to resort vnto God, to cal vpō him, & to yeeld our selues obediently to his will: & to be short, so ye see that Gods spirit is cō ­mon to all the faithfull, & to all his children. But yet doth he graunt vs other speciall graces besides, as when he giueth vs men that teach vs his woord faythfully, or that gouerne the common welth wisely, or whiche haue other giftes: for in so doing he giueth vs certayne tokens that he dwelleth among vs, and thereby also he bindeth vs so much the more vntoo him. Let vs marke the reason that S. Paule setteth downe heere. He blameth the vnthankfulnesse of the Gala­thians, for that they considered not how it came vnto them by the preachyng of the Gospell. And he sayeth it purposely, bicause men will alwayes make fayre protestations ynow, that they meene not to reiect Gods grace, and yet doo shew the cleane contrarie in their dooyngs. As howe? They that are loth too suffer themselues too be taught, and would driue away all the ministers of Gods woord if they could, & they which through enuie & spitefulnesse, could find in their harts to abolish the remēbrance of al those whom God hath [Page] stablished too maynteyne the welfare of his people, they (say I) doo shew well ynough, that they would haue God too holde himselfe a farre off from them: and that they bee loth to come at him. For he setteth before them the meanes to come too him, and they voutch­safe not too take it, but do thrust it from them. So then, whereas S. Paule findeth fault with the Galathiās, it was not for that they pro­tested openly with full mouth that they woulde none of Gods spi­rit, or that they hild skorne of his giftes: but too shewe them that they had very ill regarded Gods vttering of the giftes of his spirite in their Churche. VVhat ought wee then too gather vppon this Text. That if God giue vs meanes too come vntoo him, wee must take them awoorth, euen by fashioning of our selues vnto them. For if the Gospell bee preached among vs, and wee wilfully forget what is told vs: it is all one as if wee reiected God, and turned our backe vppon him, of purpose too stray away from him. VVherefore if wee intend that God should continue his grace towardes vs: let vs hold vs too the meanes that he hath ordeyned for vs: that is to say, let vs suffer our selues to be taught by such as he sendeth vnto vs, let eue­ry of vs exercyze himself alone also in reading the holy scripture, let such as haue done good in edifying the Church haue roome & place among vs, and let vs not shet the gate against the holy Ghost. This in effect is the thing that wee haue to beare in minde. Furthermore for asmuch as S. Paules intent here, is to bring backe the faithfull to the Gospell: let vs assure our selues that if we swarue neuer so litle from it, we be streyght in the high way to destruction. And so there is none other knitting of God vnto mē, than by meanes of the Go­spell which must go as a chayne that cannot bee broken betwixt thē. And Paule doth purposely once againe call it the preaching of faith, to shewe vs how great neede wee haue that God should preuent vs. For vntil such time as he haue reached vs his hand in our Lord Iesus Christe, and drawne vs out of the gulfe of confusion wherein wee bee by nature, what are wee? Moreouer wee see howe bountifull he sheweth himselfe towardes vs, in that he giueth himselfe fully to vs in the persone of his only Sonne: surely it is much more than if he gaue vs heauen and earth, and all the goodes that are in them. For what are all other things in cōparison of our Lord Iesus Christ? [Page 123] VVherfore let vs marke, that seing that God hauing declared vntoo vs that wee bee vtterly vnfurnished of all goodnesse, addeth that he will not keepe backe any thing from vs, nor shew himselfe a nigard towards vs, if wee seeke too him for all things that wee want: wee must be contented with it, and if wee swarue neuer so little one way or other, we deserue well to bee vtterly bereft and dispossessed, euen of that which wee haue receyued alreadie. And therevppon S. Paule bringeth vs backe too the example of Abraham, bycause he is the fa­ther of all the faythfull, and moreouer bycause that in his person it pleazed god to shew how we may become rightuous to be saued: for there is none other way to bring vs to the kingdome of heauen than the same that he went. There is but onely one way, and that is set foorth too vs in the example of Abraham. S. Paule therefore sayeth that Abraham beleeued God, and the same was reckened too him for righ­tuousnesse: and therefore that if we will be Abrahams children, wee must beleeue. Heere we haue too call too rememberance the thing that hath bin declared alreadie heretofore: that is too say, what this woorde fayth or be [...]eefe importeth. It is not a single beleeuing that there is but one God which gouerneth the worlde: but an assuring of our selues that he taketh vs for his children, and that wee may fully and freely call vppon him as our father, bycause he accepteth vs for our Lord Iesus Christes sake. Then if wee bee sure of the fa­uour and fatherly loue of our God, and take suche warrantize of it by his promises, that wee haue our looke wholly fastened vppon our Lord Iesus Christe, in whom wee finde meanes too come vnto God, and too go freely vntoo him: that is the very thing whiche S. Paule ment by that woord Fayth. And so, when he sayeth that too bee Ahrahams children wee must bee faythfull: it is all one as if he sayd, that wee cannot bee faythfull Christians nor members of the Church, but by fayth: that is to say, except we be bereft of all opiniō of our owne deseruings, & moreouer so beaten downe and dismayed in our selues, as we may not wote where too become, nor seeke any other meanes of saluatiō, than in the free goodnesse which God of­fereth vs, when he telleth vs that wee be fordone & damned in our sinnes, and yet notwithstanding, that we must not ceasse to haue full hope and trust of saluation, in Iesus Christ.

[Page] Thus yee see what it is for a man to bee a Christian: that is too wit, to be vtterly out of hart in himself, in cōsideration that he brin­geth nothing with him but sin and cursednesse: and yet vpon the fee­ling of himself to be so vtterly voyde of all well deseruing: to come vnto God to be clothed with the grace of our Lord Iesus Christ. For it is not ynough for vs to be out of hart in our selues, as we see that Cain was, who beyng as it were vpon the racke confesseth his fault: (howbeit, that was but through despayre, and so consequently there was nothing in him but murmuring and blasphemie against God: & in like cace is it with all reprobates or cast awayes) but wee must so taste of the loue of our God, as wee may be able to settle our selues vpon it, and be out of all doubt that he will receyue vs if we come to the Gospell, at leastwize if wee come in suche wise as our hope bee grounded, not vpon our owne selfweening or imaginacion, but vpon Gods promis, & for that we cannot bee disapoynted in wayting vpō him and in holding our selues assured of his woord. Thus ye see in effect what it is too be faithfull: for wee must alwayes haue an eye to the disputation that S. Paule vndertaketh. He striueth agaynst such as pretended too purchace rightuousnesse before God by the workes of the Lawe. If there were no more but this saying too bee of the fayth, without cōsidering what matter S. Paule treateth of here: that maner of speache were but darke, But when wee see how S. Paule declareth expresly, that all such as go aboute too purchace fa­uour at Gods hand by their owne deseruinges, are puffed vp with pryde, and that their presumptuousnesse shetteth the gate of Para­dise agaynst them, and that God vouchsafeth not to heare them, by­cause they defraude him of his due honour, and woulde fayne as it were decke themselues with his fethers, and that they be traytors in robbing him of his rightuousnesse: for asmuch as S. Paule handleth that poynt: there is now no doubt but he taketh all those too bee of the fayth, which distrust themselues, and are vtterly out of all hope in themselues, and yet notwithstāding do returne vnto Iesus Christ, resting, leanyng, and trusting wholly vnto him. Those therefore are the true children of Abraham. But now let vs see how few Chri­stians there are in the worlde. True it is that the woorde Christian runneth roundly in euery mannes mouth: but in the meane while [Page 124] it is fouly defiled, and God must needes disclayme all suche as pre­tend after that fashion too bee his: like as in the Popedome euery man groundeth himself vppon his baptisme or christendome. And surely in baptisme wee haue on Gods behalf an infallible pledge of our saluation. But what for that? they take but the visible signe, and separate it from our Lord Iesus Christ. And in very deede the Pa­pistes know nought at all of that which is told vs heere by S. Paule: but (which worse is) they haue their freewill, their merites, and their satisfactions: in steede of Gods seruis, which they thrust vnder foote and falsifie, they haue gewgawes yea and abhominations of the Di­uels owne forging: and therefore they be sufficiently conuicted too haue no christianitie in them. And for our part, although wee haue not the Idolatries and superstitions that reygne among the Papistes: yet are we not so grounded in the Gospell, that euery of vs can of­fer himselfe frankly vnto God, and fully and freely call vppon him, quietly suffering him too guyde vs: but wee shall see many that are but wretched beastes. True it is that they will well ynough protest themselues too hold nothing at all of the Popes abuses and supersti­tions: but if a man talke too them of the groundes and principles of the gospell, they wote not what thing it is. Othersome which weene themselues too bee great Clerkes, when it commeth too the tryall, doo shew that all was but a countenance, and that they did but prate lyke pyes in a Cage. So much the more therefore dooth it behoue vs too beare well in minde, howe Sainct Paule telleth vs heere, that wee cannot bee Abrahams children nor members of the Churche, except wee come thither with beleefe of the Gospell, so as euery of vs renounce his foreconceyued opinions of his owne merites, and assure our selues that wee bee vtterly damned and drowned in de­spayre, and therevppon resort too the meere grace of God, and too the mercie which he offereth vs in our Lord Iesus Christe, so as wee fall too dipping of our selues in the bloud whiche he hath shed too clenze vs withall, assuring our selues that there all our dettes are released, and Gods wrath and vengeance so appeazed, as wee cannot fayle but too finde him fauourable. Howbeeit for the better vn­derstandyng hereof, lette vs marke also after what maner Abra­ham beleeued God. And it behoueth vs too haue the definition of [Page] this woord Fayth: for without that, all this doctrine would bee to no purpose. I haue told you already that whereas the Papistes striue a­gainst vs: they know nother why nor wherfore they do it, nor wher­at they bend themselues, but rush forth ouerth wart, awry, and at all aduēture. For they neuer wist what faith ment, & that do they shew well ynough, I meene euen the greatest doctors of them, for all that they will say is that faith is to beleeue in God: and if they beleeue in God, so doo the Diuels too. But when as S. Paule speaketh heere of fayth, he meeneth not that wee should haue but onely some gesse that there is a God which reigneth in heauē: but that we must take him to be our father, assuring our selues throughly of it by the pro­mises which he giueth vs, and so linke our selues too our Lord Iesus Christ, as wee doubt not but that all that euer he hath is proper and belonging to vs, bycause we be members of his bodie. But when the Papists talke of faith, they say it is a confuzed thing, and that it ser­ueth not to make vs good men so as we might bee saued by it. VVe see then that the Papists go brutishly to worke, as folke vtterly dul­led by Satan. And it is a iust punishment of God vpon their pryde, bicause they cannot finde in their hartes too humble themselues, by confessing thēselues to owe all vnto God, and that there is nothing in them woorthie to be accepted at his hand, but that they must bee fayne to receyue the meere grace that is offered them. Thus ye see after what maner wee muste take the woord Fayth. But heere is yet one poynt more which serueth greatly too that purpose: which is, too know after what maner Abraham beleeued God, and that shall bee the conclusion. If Abraham had beleeued no more but that there was a God in heauen: that woulde not haue serued too haue iustified him, for the Heathenfolke beleeued as much. Againe, if A­braham had beleeued that God was iudge of the world: that would not haue serued his turne nother. But when as God sayeth vntoo him, Gen. 15. a. 1. & 17. a. 7. I am thy plentifull reward, and I will bee thy God and the God of thy seede after thee, and moreouer all nacions shall bee blissed in thee: by accepting such promises wherein God acquainted him­selfe with him, and witnessed too him that he tooke him for one of his household and as his owne childe, and became his father: Abra­ham was iustified by accepting that promis. And why? For as soone [Page 125] as God offered him his goodnesse and grace, he beleeued the word and receyued it: and then was he full sure of his saluation. Nowe may we much better iudge what it is to be iustified by faith: namely that it is not a confused opinion of beleeuing that there is a God, but a holding of him for our father and Sauiour, and that bicause he sheweth himselfe to be so by his worde, and also giueth vs a good pledge and earnest pennie of it in our Lord Iesus Christ, insomuch that there he sheweth himself to be ioyned and vnited with vs, and that although we be wretched creatures and haue nothing in vs but all mischeefe, yet he fayleth not too take vs for his owne, and too admit vs into his fauour: the reason whereof is, bycause our Lorde Iesus Christ is the meane betwixt him and vs. Therefore when wee haue that promise, and rest wholy vppon it, and doubt not but that God doth and will shewe himselfe gracious to vs vnto the ende, and therewithall call vpon him and resort onely vnto him, giuing ouer this worlde, and continuing in the hope of the heauenly life: then bee we sure that we haue fayth, and are iustified: and that was the maner of our father Abrahams beleeuing: and without that, let vs assure our selues there is no Christianitie at all in vs. For (as Saint Paule sayth in the tenth to the Romaimes) vntill wee knowe what the Gospell is, Ro. 10. c. 14 wee cannot call God our father. VVee cannot call vpon God (sayth he) except wee knewe him, Ro. 10. c. 17 and beleeued in him. And howe is it possible for vs to knowe him, till hee bee reuealed vnto vs? Therefore fayth muste needes go before. And whereof commeth fayth? Of hearing, sayth Saint Paule. Then must wee bee trayned in the Go [...]pell, or else we can haue no fayth. And here­by we see yet better, that all that euer is termed fayth in Poperie, is but starke dotage. And why so? For there Gods worde is hidden, and the greatest brutishnesse that can bee, is taken for greatest de­uotion. VVhen men babble they wote not what, when they gad on pilgrimage and neuer come at God, when they busie their heades about fonde Ceremonies and heare not so much as one woorde of good doctrine: ô, that is great deuotion and holinesse. But wee see howe there is no Christianitie without fayth, nor fayth without teaching of the Gospell: and so consequently we cannot bee Chri­stians, till God haue giuen vs the grace to taste of his goodnesse and [Page] mercie, as it is dayly set afore vs in the Gospell: assuring our selues that he accepteth vs in the number of his children, so as we may be bolde too call vppon him, and continue therein too the ende, at leastwise in wayting for the full performance of the things which hee reuealeth vntoo vs nowe by hys mouth, that is to say by hys woorde.

But nowe let vs fall downe before the maiestie of our good God with acknowledgement of our sinnes, praying him to make vs feele them more and more, and that the same feeling of them may drawe vs vnto him with true repentance, so as wee may not onely aske him forgiuenesse of them, but also so reforme and chaunge our selues, as we may truely beare the marke of his children, when wee shall appeare before his iudgement seat, and as oure Lorde Iesus Christ also may repayre the Image of his father in vs, in such wise as hee may acknowledge vs for his members. And in the meane while, let vs beseech him to beare with our infirmities, till he haue vtterly clenzed vs of them. That it may please him too graunt this grace not onely to vs, but also to all people. &c.

[Page 126] IF we were such as we would be taken to bee, that is to wit, if we were Christians: we should be well acquainted with this maner of speech of being iustified by faith. But there are verie few to be found euen among those that boast themselues too haue profited in the Gospell, which knowe what is ment by the rightuous­nesse whereof the Scripture speaketh so much. Howsoeuer the cace stande, either we must haue skill of that article, or else we can neuer haue any assurance of our saluation, nor resort vntoo God at our neede to call freely vppon him. And that is the cause why S. Paule standeth so much vppon that matter. The last Sunday wee sawe howe Abraham was counted righteous bycause hee had beleeued God: and I tolde you that thereby is shewed vs, that no man can bring any woorthinesse of his owne, wherewith to winne Gods fa­uour, but that we must bee fayne to receyue it [of his free gift.] For the woorde beleeuing, hath a respect too the promise, insomuche that Gods free offering of himselfe vntoo Abraham, was the cause that Abraham was counted righteous, bycause hee accepted the fauour that was offered him of free gyft, beeing well assured that of hymselfe hee had nothing but all iniquitie and cursed­nesse. And therevppon Saint Paule concludeth, that such as are of fayth are the children of Abraham. It is certayne that Abraham is the father of all the faythfull, and of all Gods children: and therefore it followeth, that eyther wee muste bee fashioned after hys ex­ample, or else the gate of life and saluation is shette agaynst vs, and wee bee quite and cleane banished oute of Gods kingdome. Heere Saint Paule sheweth vs the waye: For wee come not of A­braham as concerning the fleshe, neither belong wee aught at all vntoo him: and yet notwithstanding it behoueth vs too bee of his race: the onely way whereof, is to be partners of the promise that was giuen vnto him, and to receyue it as he did, (heere ye see what it is too bee of fayth) so that when wee once knowe and fynde by proofe that we cannot deserue any fauour at Gods hande, nor bee allowed for our owne workes & merits, we repoze our whole trust in his goodnesse, & apply this promise to our selues, which is that he [Page] adopteth vs for his children. Thus ye see Saint Paules Text made plaine ynough. Howbeit he addeth, that that [promise] serued not for the Iewes alone, but rather that all men in generall are compre­hended in it. For without that addition, the doctrine that wee haue treated of would serue vs to no purpose. God choze Abrahā and his ofspring: So then, are wee shet out from the hope of saluation: for his choozing importeth a forsaking of all those whom he choozeth not: but he hath chosen the linage of Abraham, and so by that mea­nes it seemeth that all of vs are forsaken. But the promise which Saint Paule rehearseth consisteth of two partes. The one is, that God woulde be the protector of Abrahams lynage, and shole it out from the rest of the worlde. Gen. 12. a. 3 The other is, that all nations shoulde bee blessed in Abraham and in his seede. Nowe if God had placed his Church in the onely householde of Abraham, then shoulde wee at this day bee miserable. But for asmuch as in the seconde part we also are ioyned in it, and God inlargeth his goodnesse and mercie further, which hee had appoynted too one certaine linage: by that meanes we become parttakers of saluation: And that is the thing which Saint Paule treateth of heere, [when he telleth vs] that the Scripture foreseeing that God not onely iustifieth the Iewes, but also vseth the lyke mercie towardes the Gentiles, whiche were as good as cut off from the house, sayth, All Nations shall bee blessed in thee. Then is there no speaking here of some handfull of men, or of some certaine people: but without any exception, God openeth the gate to all such as had earst bin quite and cleane past hope. And therevpon also Saint Paule concludeth, that they which are of fayth shall be blessed with faythfull Abraham As if hee shoulde say, when God iustified Abraham, he had not respect neither to Circumcision, nor to any thing that he had wherewith too winne fauour after the opinion of men: but receyued him in another kew, that is to wit, as a beleeuing man. God therefore contented himselfe with Abra­hams fayth onely. And in that respect also it was his will too make him the father of the whole Church. Seeing then that God made none account of any thing else in Abraham but of his fayth: Ge. 17. a. 4 let vs conclude that God doth nowe still receyue vs to him in likewise, if we haue the like fayth that Abraham had, though not in like mea­sure, [Page 127] and that God taketh it in good worth, though we do but fol­low him aloofe. Then belongeth not this blessing to Abrahams fleshly ofspring onely, but also too those that were straungers too him, so there bee the like substaunce and fashion of fayth in them. Howebeeit too the ende wee take profite by this doctrine, let vs re­member what I haue touched alreadie, that is to wit, what it is too be of faith: namely that it is a reposing of our selues wholy in Gods mere mercie. But Saint Paule setteth down a comparison of things contrarie, and which can no more agree than fire and water: that is to wit, of beeing of the lawe, and of beeing of fatyh. Yet followeth it not that the lawe commeth not of God: insomuch that if we re­iect it, at whom doth such contempt poynt? Is not Gods authori­tie impeached thereby? But in these wordes of Lawe and Fayth, S. Paule respecteth not simplie the doctrine of eyther of them, but the hope of saluation that men may conceyue of them. For the rightu­ousnesse of fayth hath his recorde of the lawe and the Prophetes, as Saint Paule sayth in the third to the Romanes. Rom. 3. c. 21▪ They be not con­trarie things: but the diuersitie of them is in this, that such as mis­knowe themselues, and are blinded with hypocrisie, thinke too pur­chaze fauour in Gods sight by keeping the Lawe, whiche thing is impossible. Those therefore are of the lawe, whiche holde of the Lawe, as though they were able too earne the heritage of the heauenly life at Gods hande. On the contrarie part, they that are needie, yea or rather vtterly emptie of themselues, acknowledging that they haue not so muche as one droppe of grace in them: they are of fayth. For why, they forsake themselues, and seeke theyr rightuousnesse elsewhere. They come and offer them selues lyke poore beggers vnto God, to the ende he shoulde fill them, where­as they were vtterly emptie before. Therfore marke it for a schole­poynt, that by the force of fayth we must be quite ridde of all selfe-trust, and of all ouerweening of our owne merites, and haue oure whole refuge to Gods mere goodnesse. But truly we cannot come right forth vnto God, without some meane: our Lorde Iesus Christ must be faine too make vs way thither: and all this is comprehen­ded vnder the worde fayth. For fayth is not an imagination of mens owne forging: it is an assurednesse which wee conceyue of Gods [Page] goodnesse, when he commeth to vs and vttereth familiarly the loue that he beareth vs. Then must the promise go before, or else there shall be no following of fayth. To be short, whosoeuer hath not bin trayned in the Gospell, can haue no fayth at all. For God must first haue told vs that he loueth vs, or else we cannot rest vpō his good­nesse, nor call vpon him as our father. Now let vs see what this pro­mise is. God not only saith that he wil haue pitie vpō vs, but also tel­leth vs that although we be wretched sinners, yet he will not ceasse to accept vs, bycause he buryeth all our sinnes, namely by the mea­nes of our Lorde Iesus Christ: for that sacrifize must needes come forth euery where, where any mention is made of the forgiuing of sinnes. Neuer can there be any pardon gotten at Gods hand, except there be bloudsheding with it for a satisfaction. So then the founda­tion of this promise where God sayth that he wil be merciful to vs, is Christes sheading of his bloud to wash away our spots, and his of­fering vp of himselfe for a full amends, to pacifie the wrath of God his father. Thus ye see how that if we be of fayth, we haue our eies fastened vpon Iesus Christ, and our rest and quietnesse is altogither in his death and passion, which is the onely meane too reconcile vs vnto God. Also let vs marke, that to bee blessed, and to be iustified, are al one thing, accordingly as S. Paule declareth heere. Hardly shal a man finde one among thirtie of such as are called Christians, that can skill to define this worde iustifie. And surely it is a foule shame that we shoulde haue our eares dayly beaten with the Gospell, and yet notwithstanding bee ignorant of the cheefe article of our fayth. Then to be iustified, is not too haue any rightuousnesse in a mans selfe, but to be admitted for rightuous at Gods hande though we be not so. And here ye see why I sayd that we haue a good opening of this doctrine, in that Saint Paule setteth downe the worde Blesse, in stead of the worde Iustifie, which he had vsed afore, according to the fourth of the Romanes, Rom. 4. a. 5. where hee sayeth that the rightuous­nesse of fayth, is that our sinnes are forgiuen vs. Forsomuch then as God is fauourable and louing to vs, and receyueth vs as his chil­dren: therefore it is sayde that wee bee iustified before him. And why iustified? Bycause he cannot loue sinners, till hee haue forgi­uen their sinnes, and put them quite away. VVe knowe that foras­much [Page 128] as God is rightuous, hee cannot agree with sinne, but muste needes alwayes hate it. Then sith the cace standeth so: if we intend to haue his fauour, we must needes be first clenzed of our offences. For so long as they come to reckening, God must needes hate vs, and curse vs. But contrariwize when he wipeth away all our sinnes, then receyueth he vs to mercie. And by that meanes do we begin to be blessed of him. Are wee then blessed, that is to say, be loued of God? Verely we are therewithall iustified also: that is to say, wher­as there was nothing but sin in vs, God maketh vs parteners of the rightuousnesse of our Lorde Iesus Christ, and all the obedience that hee yeelded is conueyed ouer vnto vs. As for example: If I owe a summe of money, and another pay it for me, although I lay out no­thing out of mine owne purse, yet am I quitte. I had not where­with to pay, but I found one that discharged me. Euen so is it with vs: who beeing destitute of rightuousnesse, haue Iesus Christ for our suretie, and he hath satisfied God his father for vs. By meanes whereof our sinnes are quite wyped out, so as they come not any more to account or remembrance before God, and therefore wee be iustified or blessed, that is to say, where as God must heereto­fore haue hilde vs as accursed and damnable, now he holdeth vs for his children. And herein also we see the fondnesse of the Papistes, who cannot finde in their heartes to be perswaded that we be iusti­fied by fayth, bycause that (too their seeming) fayth is not so excel­lent a vertue as some other are. For a man shall not bee perceyued to doo much in holding himselfe too Gods promises, and in resting vpon them. Men will say, verie well such a one is a wretched sinner, and knoweth that hee had neede in deed to bee succoured by Gods goodnesse, and that is the cause why he resteth therevpon. But the man whose cōuersation beares a goodly show, & is magnified euery where, shall be counted the rightuouser. As for example, if a man be liberall and deale freely of his goods, and also shewe himselfe well dispozed in all other partes of his life, such a one shall be counted more excellent than a beleeuer. 1. Co. 13. d. 13 Besides this, they doo also alledge S. Paules saying in another place, howe that Charitie is aboue Fayth and Hope. Yea truly: but the question is not here, whether of them is the greater, higher, or nobler vertue. [Page] [...] [Page 127] [...] [Page] [...] [Page 128] [...]

[Page] VVhen we say we be iustified by fayth, it is not ment that there is any worthinesse or desert in our fayth, as who shoulde say, that God were bounde vnto vs, and therefore receyued vs for it: but that bicause God hath shewed himselfe mercifull towardes vs, and promised to bee our Sauiour, wee beeing first bereft of all trust in our vertues, doo come vnto him by fayth, knowing well that if hee consider vs in our selues, he must needes curse and abhorre vs. Se­ing then that fayth bringeth not any thing on mans behalfe, but re­ceyueth all things of Gods mere and free goodnesse: there is no questioning what woorthinesse is in vs. And so wee see that fayth not onely helpeth vs too the attainment of our saluation, but also bringeth vs all perfection. Nowe after that Saint Paule hath sayde, that all the heathen are blessed in Abraham: he addeth that it is to­gither with the faythfull Abraham. As if he should say, there is none other meanes to make vs finde fauour in Gods sight, than onely fayth. There is no seeking of helpe else where in that behalfe. For that is yet too grosse an error wherewith the Papists are intangled. For although they wote not what fayth meaneth, nor what it is to be iustified: yet are they inforced to say that fayth helpeth to salua­tiō: Howbeit they adde, that it is but partly, and that charitie, and al other vertues worke together with it, and that if men purpose to be allowed of God, they muste deserue well at his hand, so that all is nought worth, without obedience and holinesse of lyfe. It is true that fayth cannot be separated from the feare of God: but the mat­ter heere is nothing else but too knowe by what meanes God ac­knowledgeth vs for his children. But if hee haue respect too oure woorkes, wo bee to vs. Therefore he must bee fayne to turne away his countenance from the considering of our persons, and to receiue vs alonely in our Lorde Iesus Christ, or else (in his looking vpon vs) to marke nothing but our miseries, that he may be moued and pro­uoked to mercie. Ye see then that God hath a double respect in iu­stifying vs. The one is that he beholdeth our miseries: for in asmuch as he seeth vs so plunged in all confusiō, he is moued to pitie. Again, to the intent he may no more be an enimie and take part agaynst vs which are sinners, he must be faine to looke vpon our Lorde Iesus Christ, and vpon his rightuousnesse, that the same may doo away all [Page 129] our offences. Now S. Paule sayth heere, that we can not be blessed but with faythfull Abraham. As if he shoulde saye that Abraham though he were neuer so holy a man, brought nothing of his owne with him when he obteyned righteousnesse before God. Fayth (as I haue saide alreadie) doth vtterly bereeue a man of all the worthi­nesse which he supposeth himself to haue. Seeing that Abraham had none other helpe than fayth: it followeth that he renounced al his own works, as which in very deede were nothing worth. Then sith it is so, let vs learne to leaue such mingling, which bringeth nothing but corruption before God: and let vs be contented that we be al­lowed at Gods hand if he finde vs faythfull. If a man poze vs, and say, had Abrahams vertues no fauour in Gods sight? It is easie too answere, that Abraham of his owne nature had nothing but all ma­ner of iniquitie. He had bin a castaway, if God had not plucked him out of the dungeon wherein he was sunken, according as he him selfe sheweth in the last chapter of Iosua. Iosu. 22. a. 2 Consider (sayth he to the Iewes) from whence I tooke your father Abraham. Did not his fathers serue Idols? Then dyd I plucke him out of the bot­tome of hell. So, Abraham had not aughte whereof to boast. For he coulde not haue done any good, if God had not preuented him with his grace. But nowe after that God had giuen Abraham so great and excellent vertues, that he is become as a patterne of all holynesse: yet were not those vertues able too iustifie him, for there was alwayes some faulte too be founde in him, eyther more or lesse. Let a man inforce him selfe as muche as in possible too obey God: and yet shall he always go limping. Now there can not be so little a fault nor so small a blemish in our works, but the same is inoughe to make them foule and lothsome before God. Thus all Abrahams vertues, if they had bin examined strayghtly, coulde not haue brought him ought but damnation. As muche is too bee sayde of Dauid, and of all others. Besides this, when wee fall too scanning whether God loue vs, and acknowledge vs for his chil­dren: it must not bee thought he dooth it for two or three good deedes, but for such a perfect obedience as we faile not in any one iote. But surely although Abraham had some perfection in parte of his life, yet could he not be iustified by it. For he was continually a [Page] man, that is to say, a sinner: and God hild him so at the staues end, too the intent too humble him, as he doth all the rest of the faith­full. Then could not Abraham bring aught of him selfe, for looke what goodnesse so euer he had, he hild it of God and of hys free goodnesse. And moreouer, the same was yet still vnsufficient too saue him: for by nature he was vtterly lost and damned, as all the rest of Adams lyne is. Therefore it stoode hym in hand, that God shoulde receyue him through pardoning of his sinnes, and looke vpon him singly in his faythe. But let vs marke also, that Gods iustifying of vs is by fayth, that is to say, by his owne meere and alonely goodnesse, and that thervpon it behoueth vs to rest in his promise, by the vertue wherof he alloweth and accepteth vs, yea and our works also: not in respect that they come of our selues, but for that we do thē by the grace of his holy spirite: and therfore dooth he accept them and allowe them as righteous, yea euen so farre foorth as to rewarde them as the whole scripture doth plen­tifully witnesse. And yet dooth all this also proceede of fayth. For when wee bee iustified, that is too say, accepted for righteous be­fore God: then also are our works iustified, that is to say, God ac­cepteth them for rightfull, although there be not any worthinesse in them, nor any cause at al why he should receiue them. Then like as wee our selues are iustified by Gods onely free goodnesse, when wee receyue his promises by fayth: euen so bee our workes iusti­fied by the selfe same meane. After that maner was Abraham iusti­fied in his person: and then likewise were his workes also iustified before God. But howsoeuer the world go, if yee consider the ori­ginall cause and welspring of all: yee muste needes conclude that nothing else was made account of but onely fayth. For had God listed to sift Abrahams life, he had bin cōdemned as all other mor­tall men are. But his intent was to take him for his owne, and no­thing perswaded or moued him thervnto but his own mere mercy. Also, Abraham had his eyes shut agaynst all vayne trustes where­with men deceyue them selues: he knewe there was nothing able to bring him to lyfe, saue the onely mercy of God: To bee short, like as Abraham had no regarde but of Gods meere mercie: so God had no regarde but onely of Abrahams fayth: and by that [Page 130] meanes was he iustified. So then let vs leaue all things that men imagine to bring them selues in fauour with God by mingling this and that with fayth: for they are all but falshods and illusions of Satan: and let fayth haue such foundation as this: that is too wit, that with al humilitie we acknowledge our selues to bee then righ­teous, when God forgiueth vs our sinnes, and that by the same meanes our works also are reckned for good and righteous, bicause God listeth not to sifte them narrowly, but taketh them in good worth of his fatherly goodnesse. Thus yee see what wee haue too gather vpon that text. Now, that the blessednesse of Abraham be­longeth vnto vs, and is ment vnto vs, it appeareth by that which I haue touched alreadie, and by that S. Paule auoucheth, that all nati [...] ons should be blessed in Abraham. And nowe remayneth too see the reason that S. Paule addeth on the contrarie part. For men by their good wils can neuer finde in their harts too giue ouer the opinion which they haue of their owne righteousnesse, excepte they bee compelled and inforced too it. For althoughe wee bee saped in so many vices as is oughly to beholde: yet the worst and deepest roo­ted vice in our nature is pride or presumptuousnesse, whiche is a selfewilled weening that there is somewhat in vs: in so muche that although God tell vs that we be right nought, and that there is no­thing in vs but leaudnesse, filthinesse, and vnclennesse, and that all the vertue which we dreame vpon is but vanitie & leasing: yet can he not compasse to humble vs, til we our selues perceiue our owne neede, and haue it proued to our faces. And therfore it behoueth vs to marke well the reason which S. Paule addeth heere to drawe vs to the pure fayth, and to turne vs away from all the vayne trustes which we can haue in our owne deseruings. All they (sayth he) that are of the law are accursed. For it is written, Cursed be he that continueth not in all the things that are written and conteyned in this booke, too doo them. VVhen as S. Paule sayth that all they which are of the lawe are cursed: he meaneth that so long as men rest and muse vpon their owne works, and thinke to obteyne grace by that meane be­fore God: they be cursed. For (as I haue declared heeretofore) like as he that forsaketh him selfe, and renounceth al that he hath of his owne, and groundeth him selfe vpon the only mercy of God, is of [Page] fayth: so contrariwyse, hee that thinketh too bring any seruice wherewith too binde God vnto him, or imagineth to recompence him with his merites, is of the Lawe. But sainct Paule saythe that suche are cursed. And why? He alleageth the saying of Moyses: Cursed bee hee that perfourmeth not all that is written heere. It had beene sayde afore, Deu. 27. d. 26. Cursed bee he that serueth straunge Gods: Cursed bee he that blasphemeth God: De. 27. c. 15 Cursed be he that breaketh the Sabboth day: Cursed bee he that is stubborne agaynst his fa­ther and mother: Cursed bee he that defileth another mans wyfe. After the rehearsing of all these Curses, and after the solemne vt­tering of them, it behoued the people too answere Amen, A­men, as if there had passed some couenaunt, and that God on hys side had made demaunde, saying: I wyll haue you too serue mee after thys maner, yea euen without fayling in any poynte, and in suche wise as yee keepe touche wyth mee through stitche in all things that I commaunde you: and the people on theyr side shoulde answere, Amen, yea Lord we be contented to be all dam­ned if we serue thee not: and then afterward God should come and conclude, Cursed bee he that performeth not all that euer is conteyned in this booke, that is too say, which misseth in any one poynt, and the people should answere agayne, sobeit. Nowe seeing that the lawe curseth all suche as performe it not to the full: let vs see if there bee any one that dooth it. It is certayne that al men frō the greatest too the least are gyltie. For why? let vs consider the summe of the Lawe, which is that wee should loue God wyth all our hart, with all our minde, with all our power, and with al our strength, and our neighbour as our self and then let euery of vs try his own life, & he shal neede none other iudge than him self to cō ­demne him. For although we loued God with an vncorrupted and sounde hart vnfaynedly: yet can it not bee, but that wee must bee drawen diuersly with many vanities. Yea put the cace that a man were as perfect as an Angell: yet coulde he not loue God as he ought to doo, for it would behoue all our wits to be imployed in the loue of him. But now let vs marke if wee cast not many vayne lookes when wee open our eyes; or if that when wee open oure eares, wee bee not giuen too their much fonde talke that tendeth [Page 133] not to the honor of God, or which is not vtterly voyde of sinne if at leastwyse it bee not wicked. But howe soeuer the cace stande, wee shoulde so dedicate our wittes wholly vnto God, as that wee should not thinke vpon any thing wherein he should not bee glo­rified. And where shall one be founde that dooth so? [No where] but (whiche worse is) besides that wee haue our wittes farre haled and drawen away from the loue of God: wee see that they tickle vs dayly vnto naughtinesse, and that wee doo not so soone stirre a hande but it is to put it too many things of no value. As muche is to bee sayd of our feete, of our eyes, and of our eares. Agayne, what a dungeon is there in mans hart? what a number of croaked lusts are there, so snarled one within another, as there is nothing to bee founde among them but confusion? In so muche that it is vpon very good cause that Ieremie crieth out: Ier. 17. b. 9 O what a maze is the heart of man, wherein there is neyther ende nor measure to bee seene, so that although a man should sounde and gage him selfe ne­uer so deepe, yet it is not possible that he shoulde attayne too the knowledge of the hundreth part of his naughtinesse. There is none but onely God that can bee iudge of it. So then, let vs marke well, that although God haue begotten vs agayn by his holy spirite, and that we strayne our selues to the vttermost to serue & honor him: yet must we needes come farre short of the ende, and bee still but on our way thitherwarde, yea and go alwayes halting. And moreo­uer beside oure slownesse, wee meete with many falles, and many shrewde rushes, we limpe on the one foote, and stumble on the o­ther, and diuers times we tumble ouer and ouer. Lo what our lyfe is. Therefore by the Lawe we see we be all of vs accursed, yea euen when there is no many fest sinne in vs. For (as I haue declared al­readie) if there were no more but this, that no man dischargeth him selfe of the full performance of the Lawe: it were too be con­cluded therevpon, that all of vs are condemned by the Lawe, and therfore that it standeth vs in hand to seeke our rightuousnesse else where, that is to wit, in the mere mercie of God. Now then wee see howe S. Paule sheweth vs, that all such as haue any vaine trust in their owne merites, are ranke traytors too God, and make warre agaynst hym. For he dooth as it were dragge them foorth by the [Page] heare of their heads, and shewe them the distresse wherin they be, and what a stubbornesse is it if they will not come vnto him? Must not the diuell needes haue dulled them? VVee see then that S. Paules meaning heere, was too driue men too seeke their rightu­ousnesse and saluation in the only grace of our Lord Iesus Christ: for without that, the other should neuer befall vs, bicause wee al­wayes surmize some valew to be in our selues, and that selfestima­tion or ouerweening doth so blind vs, that we can not glorifie God in his rightuousnesse by keeping our owne mouthes shet till wee bee conuicted, as wee see in this text. Furthermore let vs marke, that S. Paule hath taken heere a principle which the Papistes can­not finde in their hartes too agree vnto▪ For among other things, they say, cursed and banned bee he which shall say that God hath commaunded vs more than wee are able to doo. They excommu­nicate and accurse all such as are of opinion, that the rightuousnesse of the Lawe ouerreacheth all the abilitie of man. For it seemeth to them, that God ought not too commaund vs any impossibilitie, & that eyther wee must haue wherewith too performe the Lawe, or else the Lawe should bee too no purpose. So doo they thinke, and so doo they say: but the holy Ghost saythe the flat contrarie: for God is not bound to fashion himselfe to our abilitie. It becommeth vs to regard what we our selues ought to do. VVho is he that dare step vp, and say that he ought not to loue God with al his hart? For seeing that wee bee his, is it not reason that wee should bee wholly dedicated vntoo him? Yee see then that we bee indetted vnto him of the perfect loue which he requireth. Ageine, if wee talke of our owne strength, it is not too bee sayd that wee bee able to discharge our selues of our dutie, as in respect of the loue which we owe vn­to our God. As for example, If a man haue wasted all his goods in ryot, and haue not aught lefte wherwith too pay his creditors, shal that discharge him of his dettes? If any man say, it is not through our owne default: Yes surely is it. For in as much as wee bee cor­rupted in Adam, originall sinne holdeth vs sufficiently conuicted and giltie before God, so as it is no excuse too say, I am weake or rather vtterly vntoward, and I can not so muche as thinke one good thought, 2. Co. 3. a. 5 accordyng as Sainct Paule declareth. It is true that [Page 134] wee can not thinke so muche as one good thought, and that our harts are full of sturdinesse and malice, so that al our affections are enemies vntoo God. So speaketh the Scripture: but howsoeuer the worlde go, wee ceasse not too bee still bound too our duetie. VVherefore let vs marke, that the Law is commaunded vs, though it be impossible for vs to fulfill and performe it. Rom. 8. a. 3. And if it were not so, S. Paule would not haue sayd in the eyght too the Romans, that God performed that thing by the meanes of our Lord Iesus Christ, which was impossible too the Lawe. In saying so he sheweth well that wee bee not able to performe all that God commaundeth vs. For if wee could bring that to passe, surely wee should be iustified by it. For it is sayde that all suche as fulfill the Lawe shall lyue therein. Leu. 18. a. 5. If any man coulde bee founde that had perfourmed it, he should liue. But S. Paule taketh the same reason afterwarde too shewe, that it is a follie to thinke to get righteousnesse by keeping of the Lawe: for no man can bring it to passe as is required. Now then as touching this text, let vs vnderstande that S. Paule presup­poseth that no man is able too perfourme the Lawe, thoughe he strayne himselfe neuer so much: insomuch that although he be go­uerned by the holy Ghost, yet shall he neuer be able to bring it too passe during this [...]ightfull life, bicause God giueth vs his grace by measure. It is true that he could giue vs such perfection as nothing should be amisse in all our life, but that wee should haue a full and more than angelicall conformitie too all his commaundementes. Howbeit, although he holde vs in awe, although he chaunge vs and fashion vs newe agayne, althoughe he reyne vs backe to the obedience of his will: yet is there no full perfection in vs. And why? For he intendeth to holde vs still vnder the bridle of humi­litie, he wil haue vs to know our owne weaknesse, and to grone for it before him: and he will haue vs to passe iudgement, and to know that wee be alwayes in [...]etted vnto him. Forasmuche then as God doth not in this present life giue vs such perfection as were requisit to the ful performance of his whole law: therfore we can neuer do throughly the things that he cōmādeth vs. And forasmuch as we be not able to performe thē therfore this iudgement is hūdred down vpon our heads, that he is cursed which fulfilleth not al the things. [Page] It behoueth vs to marke well that saying: for it is not sayd, Cursed bee he that reiecteth the Lawe, or which keepeth no poynt at all of it: but, Cursed be he that dischargeth not himselfe of it poynt by poynt, and through stitche, as I sayd afore. And for that cause also S. Iames (too the ende too beate downe mens pride) sayth that he which fayleth in any one poynt, Iam. 2. b. 10 is giltie of the whole. VVee will think this to be very rough dealing at the first sight. VVhat, say we? will God forget al the good that a man hath done, for the commit­ting of some one onely fault? That would be counted crueltie a­mong men. Yea, but S. Iames addeth a reason, saying: He that for­bad to murther, forbad also to cōmit whordome: and he that for­bad to steale, forbad al the residue too. Then if I thinke my selfe to haue satisfied God in forbearing thefte, and in the meane while am a whoremaster: haue I not offended the maiestie of God? And therfore wee must leaue all these peecings: for if wee bring God some one peece, & let all the rest alone, what a dealing wil that be▪ VVe see that one man is giuen to one vice, & another to another, and so euery man would bee priuiledged and dispenst with vnder colour that he had done this or that, notwithstāding that he missed in some other poynt. But God hathe not separated his commaun­dements asunder. He hath not sayde too one man, thou shalte not steale, and to another, Thou shalte not commit aduoutry: but he sayth to al men without exception, Absteyne yee from whordome; absteyne ye from theft, absteyne yee from murther. Therefore wee must examine our life, not by any one commaundement alone, but by all the whole law togither. But now let vs see if we can find any man that is faultlesse. Yee see then that wee must needes bee con­founded, so long as we stande to be iudged by the law. For if Abra­ham, who was the excellentest that euer could be picked out amōg men, should be driuen to enter into account by that: it is certayne that he shoulde not misse too bee damned. Seeing it is so, let vs beare well in minde that it is not for vs too dispute any more: for when the Papistes speake of the righteousnesse of faythe, they doo but dally and skoffe with God, as if he were a lyttle babe. Let vs keepe our selues from suche scornfulnesse: and when God pronounceth this horrible sentence, that all they bee cursed which [Page 133] fulfill not all that is written, let vs conceiue such a terrour of it, as we may quake before his maiestie, yea and euery of vs become his owne iudge, and willingly yeeld himselfe giltie, and beeing so con­uicted of our wretchednesse bewayle our vtter fayling in all things, and therevpon imbrace the rightuousnesse that is offered vs in our Lord Iesus Christ, taking all our contentment and rest there.

Now let vs fall downe before the maiestie of our good God with acknowledgement of our faults, praying him to make vs so to feele them, as we may not only aske him forgiuenesse with true re­pentance, but also pray him to hold vs vp all the tyme of our lyfe, till he haue taken vs hence into his owne kingdome, and in the meane while to reforme vs more and more by his holy spirit, to the end we may haue sure record that we be of the number of his chil­dren, by gouerning ourselues after that manner in feare, and seeke nothing else but to giue ourselues wholly vnto him. And so let vs all say, Almighty God heauenly father. &c.

[Page] WE haue seene that if men be not worse than mad, they must needes (for all that euer they haue) seeke their saluation in our Lord Iesus Christ. For if they sticke to the law, they shall find nothing there but damnation, as hathe bin shewed alreadye: and that doth euery man fynde sufficiently by hys owne experi­ence. And certesse when as Sainct Paule goeth about in the Epistle to the Romanes, Ro. 4. c. 15. to shew that men beguile themselues too grosly by trusting in their owne merites: he fayth that the law can worke nothing but Gods wrath and vengeance. For although wee bee al­ready sufficiently condemned ere God open his mouth to gyue sentence againste vs: yet notwithstanding, our naughtinesse is yet deeper ingrauen by the law, when he saith that if wee transgresse but some any one point, we become enimies to God, and his wrath must needes be kindled against vs. VVhat shall we gaine by dispu­ting, when the determinate sentence is pronounced by the hea­uenly iudge? There is nother appeale nor pleading that will stande vs in sted. So then, let vs vnderstand, that to haue the true know­ledge of the Gospell, we must hold vs wholly to our Lorde Iesus Christe, that we put not our hope of saluation in any other thyng than in his only mercie: and for the performance thereof, let euery of vs haue an eye to his owne life. For if men sift themselues tho­roughly without hipocrisie or feyning, surely all cause of pleading will soone be rid away. The Papistes will not in any wise graunte that only fayth should make vs acceptable to God, and that is by­cause they neuer felt throughly what it is to come before Goddes iudgement seate, but haue alwayes as it were played with the sha­dow of it. And therefore no maruell though they pardon them­selues in all things. But the very way to bring vs to the truth and to the pure and right religion, is for euery of vs to looke into hys owne lyfe, what it is. Now if there were but one myte (as ye would say) amisse, it is certaine that we were foorthwith in daunger of e­ternall death. But surely euery of vs shall finde hymselfe a sinner, not in some one poynt alone, but in a hundred thousande: not in some one fault, but in infinite sortes of faultes. And when wee [Page 134] shall haue perceiued neuer so many miseries in ourselues, God knoweth yet many mo without comparison than we can: for hee seeth much cleerer than we do, 1. Iohn. 3. d. 20. as sayth Sainct Iohn in his canoni­call Epistle. Thus then is our pleading vtterly voyd. Thus is sen­tence gyuen that we cannot be iustifyed by the lawe, but by fayth only.

And nowe the Apostle going forward with his matter, vseth another reason, whiche is, that if wee seeke righteousnesse in the law, the same will be a cleane contrary one to the rightuousnesse which Gods children and chosen people obteyne by fayth. For what manner of one is the rightuousnesse of the law sayth hee? [This it is.] He that doth those things shall liue in them: that is to say, whosoeuer obeyeth God and doth his commaundements, shall haue saluation for his labour. Lo heere a fayre promis: but what good will it doe vs? If wee will assay to do the things thoroughly which are commaunded vs, wee shall euery one of vs see that God sheweth vs our condemnation so much the greeuouser, as if he had set it downe before vs. VVhat would become of our saluation, if we should seeke it in ourselues, and be fayne to earne it? Now therfore, when we heere that God is ready to recompence all suche as shall haue serued and honored him by keeping of his law: it seemeth to vs before we go any further, that we haue gottē a maruellous van­tage, Tush (say we:) beholde, God byndeth hymselfe too vs, and warranteth vs the heritage of heauen if wee serue him and fulfill his will. [Yea:] but when wee haue compared our lyfe too hys doctrine, we shall fynd that his shewing of himselfe so liberall and bountifull towards vs, too bind himselfe to vs for our seruing of him and for our keeping of his lawe, is a plunging of vs muche deeper into the gulfe wherein wee were before. VVhat shall we do then? VVe must resort to the remedie which the Apostle setteth downe heere before vs by the mouth of Abacucke: whyche is that the rightuouse shall liue by faith. Therefore let vs refuse the promis of the law bicause it is not for our behoof, Abacuk. 2. a. 4. & take the free­giuē goodnes of our god, who reacheth out his armes to receiue vs, so we be cleere rid of al selfweening. That is the thing which is set downe vnto vs here by S. Paule. And it is a reason that holdeth of [Page] contraries as they tearme it. As for example, if a man shoulde say that fire heateth: and another wilfull body shoulde holde the contrarie it myght be sayd vnto him, see if yee or frost do heate or no: doth it not appeere that they be things dyuerse, repugnant, and vnmatchable? Agayne, if it should be demaunded whither the heate of the Sunne is behooffull for this lyfe or no: what a thing were it if there were no Sunne in the world? we shoulde de all of vs be cho­ked with the filthinesse of the aire, all the corruption whereof is clenzed away by the shyning of the Sunne. Then like as men may reason vppon contraries in the order of nature: so the Apostle sayeth that wee cannot bee iustified both by the law, and by the free fauour of God: that is too say, if we bee well lyked at Gods hand, our comming into his fauour must be through his owne freebestowed goodnesse, bycause hee loueth vs in oure Lord Iesus Christ, and not for any worthynesse that can be in our selues. Howbeit, for the better vnderstanding of this doctrine. Let vs mark well how it is told vs heere, that the ryghteousnesse of the law is the fulfilling of Goddes commaundementes. And heere­by it myght seeme to vs that the doctrine of the law were sufficient to saue vs, for asmuch as God hauing rehersed the ten commaun­dements that are conteyned in the law, hath finally tolde vs that that is the thing whereby we shoulde liue, the thing whereby wee shoulde direct our lyfe, the infallible rule, and that wee must not seeke anie other perfection of righteousnesse than that. And that is the very matter wherein we stryue so muche against the Papistes, bycause that whereas God requireth obedience, they thinke to do him as good seruis with the things that are of their owne deuizing. VVherefore let vs marke that the full perfection of all holinesse is conteyned in the Lawe. Yea verely as in respect of doctrine. For it is not lawfull to adde any thyng to it, and men do but ouerlabour themselues in vayne, when they bryng in I wote not what deuotious of their owne deuyzing. But it is not ynough for vs that the doctrine of the lawe dothe sufficientlye shewe vs what ryghtuousenesse is: wee come too thys poynt also, name­ly whither wee be able to do the thynges that God hathe enioy­ned vs. I tolde you thys morning, that wee come farre short of [Page 135] that. And so the promis of the law is nothing to our behoofe, and the Papists do fowlly ouershoote thēselues in that behalfe. For they hold still this fantasticall opinion, that God hath not commaun­ded any thing which we be not able to performe. But we see the cleane contrary by Sainct Paule. To confirme theyr error, they al­ledge, that then God mocketh men, in telling them that he which doeth those things shall liue in them. But this knot is easye too be vntyed. For if God gaue men no remedye, it is certeine that they should be vtterly abashed when he sayth, that he whych doth these things shall lyue in them, that is to say, no man shal liue. At the first blush (as I sayd) we may seeme to haue wonne the goale, seing that God hath told vs, that by keeping his law we shall obteine hys fa­uour, and that there is a crowne of glorie prepared for vs wherof we cānot fayle: but when we haue cast our cardes, we must be fayn to come to this poynt, that no man can atteyne to lyfe by his owne purchace or earning: for why, no man performeth the law. It is not sayd, he that doeth but some one part or other of the lawe, shall liue: but he that doeth all that is conteyned in it. VVhat manner of thing then is the rightuousenesse of the lawe? It is a ful and perfect keeping of it, without missing or fayling in any point at al. But such a one is not to be found among men, and therefore it followeth that all of vs are disappointed, and shut out from the promis that is giuen vs in the lawe. Yet is it not to be sayd that God mocketh vs, when he holdeth vs at the staues ende, bycause men deceyue themselues through their owne pryde, by boasting of their owne deseruings. He hath good reason to hold them so at the staues end: and if there were no law nor any such promis, what would come of it? VVe know that the heathen men would alwayes needes bee in Gods fauour for their owne vertues sake: and yet in the meane while they knewe there were many faultes in them, and for that cause they reteyned the vse of sacrifising. It is true that they vnder­stood not the end of them: yet neuerthelesse, their sacrifising was a playne confession that they were indaungered vnto God, and had neede to be admitted into his fauour. Likewise the Papistes do at this day packe togither a great deale of pelting trash, to make at­tonement with God. And so ye see that the heathen men did at all [Page] times keepe the same trade which the Papistes keepe at this day. But howsoeuer they fared, their intent was to bee saued at Gods hand for their owne deseruings. Howbeit God telleth vs that if we thinke he oweth vs any thing of duetie, we deceyue ourselues: not­withstanding, he promiseth of his owne free goodnesse, that if we keepe the law we shall be reckened for rightuous before him. But now, do we keepe it? No, we come farre short of it, in somuch that if we consider how much we fayle of it, we must needs be abashed at it. Yee see then how it is not without cause that God hath giuen vs that promis, though we reape no profit nor aduauntage by it. For it hath a respect to the correcting of the pryde wherewith we be so sore infected, that wee must be clenzed of it by some violent remedie, or else we shall burst. And what remedie is that? Behold, God talketh to vs thus: Go to, yee murmur at me, if I handle you not after your own lyking: but I tell you, that I will not only poure out my graciouse giftes and benefits vpon you in this worlde: but also do lay vp an euerlasting heritage in store for you, so yee serue me. Serue me, and make me a good account, and then shall you be sure that I will recompence you, both in this life and in the lyfe to come. Gods speaking after that manner is to none other ende, but to stoppe mennes mouthes, and to make them acknowledge, that if God punish them and send them neuer so many afflictions, it is ryghtly done in somuch that all such as shall haue well sifted their owne liues, shal be driuen to confesse, yea euen vnfeynedly, Alas, if we be not worthie to eate bread for the sustenance of this transito­rie life vpon earth, how can we by our own deserts get the heritage of heauen, whiche is a glory that belongeth only vnto God? How can we atteyne to it by our owne strength? Yee see then that mens combes are quite cut, by Gods giuing of this so large and liberall promis vnto them. And therewithall wee haue too note, that the same promis is free of itselfe, and yet fare wee neuer awhit the better for any peece of it, till we haue vtterly let go our hold of it. This would be darke if it shoulde not bee layde foorthe more at large. The heathenmen (as I haue sayde alreadie) did fully per­swade themselues that they should be recompenced at Gods hand, if they liued after an honest and vnblamable fashion among men. [Page 136] But that was great follie, or rather starke madnesse. For howe can God become indetted vntoo vs, as it is tolde vs in the seuen­teenth of Sainct Luke? Lu. 17. c. 10 Though men could do better than the An­gelles of heauen, coulde they bynd God too them by it? No: for they bee his aforehand by nature: accordingly also as our Lorde Iesus Christe alledgeth the similitude of a seruant, not of suche seruants as are now adayes, but such slaues or bondmen as were in those dayes. If a bondslaue had bin slayne a hundred tymes for his master, yet was it at his maysters will whither hee shoulde liue or dye still. Therfore our Lorde Iesus Christ maketh his al­legation in this wyse. Go to, ye bee but poore mortall creatures yourselues: and yet if any of you haue a bondslaue, hee will holde him as an Asse or an Oxe: and when the seruant after sore trauell and labour with great payne all the day long, returneth home at night, his master will not make him too sit downe at the table with him: for he hath done no more than his duetie and that which he was bound to do. Now then, shall God be of lesse authoritie or in worse cace than mortall mē? For somuch as you are his, although you indeuer to walke in his obedience, yet can he not be any whit beholden to you. And so (as I haue declared alreadie) wheras God hathe sayd in his law, that he which doth these things shall lyue in them: what moued him to such bountifulnesse as to promis vs euer­lasting lyfe? It was not for that he owed vs any thing. Kill we our­selues a hundred thousand tymes to serue him, yet cannot that bind him too yeeld vs any recompence. Howbeit, of his owne supera­bundant goodnesse he commeth and sayth, Although I owe ye not any thing at all, nor you be able to bring aught that may deserue any recompence, (for you be bound vnto mee in all poynts and all respects:) yet will I rewarde you for your labour. Go to therfore; set­tle yourselues to your duetie, and do the things that I commaund you, and you shall not be disapointed of your paiment. Thus ye see in effect what wee haue too remember, as I must tell you yet once agayne hereafter. Now the Papistes will welynough graunt this in part, but not commonly. For the most part (I meene of those that are the Popes right champions) can no skil of those principles at this day. Yet wil some of thē graunt, that wheras God hath in his [Page] law promised the reward of lyfe to such as serue him: it is to shewe that works are not of such value as to deserue euerlasting life, but by reason of the promis. But presuppose that God hath bound him­selfe as he hath done: and then they thinke that wee deserue: and why? For else (say they) Gods promising that he whiche doth those things shall liue in them, is in vayne. But they like wretched beastes (as I sayd afore,) consider not that God sayeth it not to shew that men are able to purchace saluation by their owne deserts: but ra­ther to hold them conuicted, and to bring them to true humilitie, which they shunne continually through their foolish ouerweening and vain gloriousnesse. Now then we see that Paules meening is in effect, that if we go about to be iustified by the law and by our own works, we must not leaue any thing behynd nor forget any thing: for it is sayd, he that doth all those things shall liue in them. But now where is that mā which is so forward, that he can boast of the full discharging of his dutie towards God? None but hipocrities that are besotted in their owne diuelish pride, or heathenish folke that skorne God and neuer were moued to true repentance, but haue alwayes had their consciences asleepe or rather bewitched: none (say I) but such folks do thinke themselues to deserue aught, and they beguyle themselues. Then seing that the righteousnesse of the law is shut away from vs, and we be vtterly barred from it: it behoueth vs to go to another ryghtuousnesse, which is, that God take vs into his fauour of his owne free goodnesse, and in sted of receyuing any thing of our bringing, giue vs that thing for our pai­ment which is none of ours, that is to wit, the obedience of oure Lord Iesus Christ, by deliuering vs from the condemnation where­in we were plunged, that is to wit by putting away all our offences and sinnes. As much is said of it in another place, where Sainct Paul treateth excellently well of the doctrine which we haue heere. Rom. 3. c. 19 For he doth also set downe the righteousnesse of the lawe. And it is a wonder that the Papists haue bin and yet still are so dulled, that they cōsider not the warning that S. Paul giueth here, being so faire and cleere as it is. For it is always at their tungs end to say, what? that were a mocking out of al that God hath promised, concerning the recōpence that he wil veld to good works. And seing he hath so [Page 137] often sayd that we shalbe recōpensed: must he not needes discharge his promise? For else men might accuse him of vntruth. But Saint Paule telleth them alwayes thus: my freendes, if we thinke to stand in Gods fauour for our owne desertes: let vs consider the promise that is giuen vs. For when there is any controuersie among men, ei­ther for bying or selling or for any other like thing: they will say here is the Indenture, let it bee looked vpon, I report me too that which is conteyned in it. As soone as the deed is read, the cace ap­peareth plaine: and the seller will say, the ownership [of this thing] is thine, but yet vpon condition that thou haue payed for it. If thou haue not payd, thou hast nothing to do with it. Ye see then that whē we fall to scanning for the inheritance of saluation, we must resort to the cheefe and originall deed or Indenture, that God made be­tweene himselfe and vs. Nowe, that deed or Indenture is the Law. Therefore if men will needes bee payed theyr wages according too their seruice, they shall finde themselues rather to be banished from the euerlasting life, than to come any thing neere it. God may say to them that if they performe al that is commaunded them, the he­ritage of saluation is readie for them. But nowe remayneth to bee seene whether any man can performe all or no. I haue shewed you alreadie that no man is able to doo it: and so are wee euerie one of vs shet quite out of the doores. The Papists consider not that: but when they heare it sayde that hee which doth those things shal liue in them: they beare themselues in hand, that that there is no more doubt of the doing thereof: it is ynough that God saith the worde. In deede God speaketh the worde, but hee requireth the perfor­mance of it at our handes. After the same maner also do they take this text of Saint Paules where he sayth, Rom. 2. b. 13 not the hearers of the law, but the doers of it shalbe iustified. The Papists alledge that saying, howbeit but to picke out their owne eies withall. For S. Paule pro­ [...]eth thereby that we cannot be iustified but by performing all that is commanded vs. The Iewes boasted that the Lawe was giuen vn­to them, saying: Tushe, wee haue the Lawe whereby it is tolde vs that we be Gods people. Yea, but it is with condition. And where is [the performance of] that condition? VVill it be found in you? No. But S. Paule saith that wee become not righteous by hearing of the [Page] Law. For it were a fonde matter if we shoulde come to Church too here what is tolde vs, and euery man returne home to do what hee listeth himself. It behoueth vs to performe whatsoeuer God cōman­deth vs: but none of vs performeth it, & therfore all of vs are dam­ned, sayth he. The Papistes consider not this consequence, but take onely this saying broken off from the rest, namely that such as per­forme the law shall be iustified. Yea verely, if there were any such, but where are they? Rom. 8. a. 3. Also in the same Epistle to the Romans he de­clareth afterward that Gods promising of vs eternall life vpon con­dition that we performe the Law, standeth vs in no steed at all, by­cause we shall neuer bring it to passe, forasmuch as by nature we be vtterly contrary to his rightuousnesse, and afterward when he hath begotten vs again by his holy spirit, we be so much the more bound vnto him: wee haue receyued all our goodnesse at his hande: and he shall but crowne his owne giftes in vs. Are these then merits or deseruings? [No.] Howbeeit wee must passe yet further, namely that although our Lorde voutchsafe to crowne our woorkes when they be good, yet they be but partly good, and there will alwayes be matter ynough founde to condemne vs with. So then we bee quite and cleane bereft of all trust in our owne righteousnesse, not onely bycause our workes are not of sufficient worthinesse before God: but also bicause they be to be vtterly mislyked if we shoulde fall to entering into account, and that God listed to iudge according to the sayde sentence, He that doth these things shall liue in them: for it is all one as if he should say, you are all of you dead, damned and past recouerie. For why, none of you performeth the things that I re­quire of him, and yet you owe them to me. And that is the cause why I sayd that we must go to the seconde remedie, that is to wit, to liue by fayth. And S. Paule in the text by me euen now alledged, in sted of rehercing the saying of Abacucke which he had set downe in the .xvij. verse of the first chapter, Rom. 3. c. 12 sayeth that the rightuousnesse of fayth hath good recorde in the Law. For the rightuousnesse of the Lawe, that is too say, the rule that God giueth vs in his Lawe too iustifie vs with all, is that wee shoulde keepe and performe all hys commaundements. But the rightuousnesse of fayth speaketh ano­ther maner of language. For it sayth that it is not for men too seeke [Page 138] in themselues the meanes too make theyr lyfe allowable before God, and so to receyue the hyre or crowne of it: but that they must rest wholly vppon Gods woorde, so as it may be both in their heart and in their mouth. For hee that beleeueth with his heart that our Lord Iesus Christ dyed, Ro. 10. b. 9. and confesseth with his mouth that he is ri­zen againe, shall by that meanes obteyn rightuousnesse before God. VVe see then that Saint Paule vttereth himselfe the more at large, to the intent that we should vnderstande, that his separating of the rightuousnesse of the Lawe from the rightuousnesse of fayth, is too shewe that they bee vnmatchable, and can no more bee ioyned to­gither than fyre and water. True it is that there is no contrarietie betwixt the Lawe and the Gospell, as I haue sayde afore: for wee knowe that both twaine of them doo come of God. But heere it behoueth vs too take Gods meening in such wise as he declareth it to vs: which is, that by setting the rightuousnesse of the Law before vs, he intendeth to humble vs and to make vs condemne our selues when we come before him, which thing wee woulde neuer do, if he should not bewray our wretchednesse. Therfore when he sayth that wee shall be iustifyed by keeping of the Lawe: it is all one as if hee should say, wretched wightes, what woorthinesse or valure weene you to be in your selues? VVey my commaundements, and consi­der what they import, and therewithall bethinke your selues how euery of you hath liued: and ye shall be as good as drowned in des­payre. VVhen God hath sayd so, he addeth the remedie: Come (saith he) to the doctrine of the Gospell. And what a maner a one is that? Saint Paule alledgeth heere the saying of Abacucke, Abac. 2. a. 4 how that the rightuous shall liue by fayth. And in the same place which I haue al­ledged he openeth himselfe, howe that it behoueth to resort wholy to our Lorde Iesus Christ. For the worde that ought too bee in our mouth, and in our heart, to bring vs vnto God, and too open vs the kingdome of heauen, is not a worde that serueth to holde vs downe heere beneath, nor too make men beleeue that God will allowe of our owne desertes, nor too puffe vs vp with pryde: no, but too holde vs fast to our Lorde Iesus Christ. Therefore when we knowe that our sinnes are wyped out by the death and passion of our Lord Iesus Christ: and that by his resurrection suche rightuousnesse [Page] is purchased for vs, that in stead of beeing damned too the gulfe of hell, which is the heritage that belongeth to vs, and whereof we be worthie, we be made heyres of the kingdome of heauen: and when we know that in Iesus Christ we recouer all that we had lost in A­dam, and the cursednesse wherein we be wrapped is taken from vs, and God hathe sette vs free: that is Gods iustifying of vs by fayth.) And in good fayth, when wee haue well considered the circumstance of the text that Saint Paule alledgeth out of the Pro­phete Abacucke: wee shall see plainly that that is the thing where­vnto the holy Ghost leadeth vs. For the Prophete had spoken of the chastizements and corrections which God would send vpon the people: so as (to looke vnto) all shoulde seeme too bee confounded. Now therevpon hee sayth, that the wicked shall but swell more and more in their pride, howbeit that they shall haue no sure footing, but shal stūble with all their sway, & bicause they wil nedes exalt them­selues, they shall the more cast thēselues down, with so much the so­rer & fouler fal. That thē is the thing which the prophet vttereth a­gainst the wicked. And he addeth on the cōtrarie part, but the rightu­ous shal liue by faith. Now wheras he saith that the rightuous shal liue it is all one as if he had said, that gods children shal not find their life neere at hand in themselues, but that euen when they shall haue tra­ueled ouer all the world, vp & down, it shal seme to thē that there is nowhere any thing else thā the very dungeons of death, & yet not­withstāding that missing of a presēt life, they shal find a life to come, when they shall haue nurrished it in their harts & mindes by fayth. VVe see thē that the Prophets intent is to draw Gods chosen both from the world and frō thēselues, to the end they may cleaue who­ly vnto him, and not seke any other meanes to be saued, than by his only grace. But S. Paule hath spoken more breefly here, bycause he was fully resolued of all that I haue declared heretofore, and which hee himselfe hath discoursed, that is to witte, That fayth teacheth vs too seeke all oure welfare in God. But the Lawe teacheth vs the contrarie. I say it teacheth vs it, to the ende too shewe vs that to seeke it throughly, wee must acknowledge that there is not so much as one drop of lyfe in vs. The Lawe then sayth vnto vs, go to, take yee paynes, and do yee so much as ye may winne heauen by it. [Page 139] And why doth the Lawe say so? Not too feede men in their vaine self trust, of weening still that they can deserue well at Gods hād, it is not for that: but to prepare thē to receyue the grace of our Lord Iesus Christ with lowlinesse. For (as I haue sayd alreadie) when we keepe our selues aloof from God, and euery man beares himselfe in hand that he is well worthie to be accepted of him: our Lorde will surely be aduenged of such presumptuousnesse, and sayth, Go to, let me see what ye haue done: come on, and let vs fall to reckening: and let him that oweth aught to other pay it. Ye shal not be disappointed by me: I haue your wages in my hande, it is readie for you, and if ye shall haue done all that I haue commaunded you, feare not but you shall be well payde for your labor. Therefore hie you apace, and let me see how you will serue me. But (as I sayd) our Lord in saying so, prepareth and dispozeth vs to know in what plight we be. For when we once perceiue our owne neede, then will wee seeke our wantes at his hand. Thus ye see how the Lawe leadeth vs to fayth: but it is a straunge kinde of leading. Howsoeuer the cace stand, there is al­waies this cōtrarietie which S. Paule setteth down here, namely that we cannot be iustified by fayth, except we haue first knowne and ac­knowledged vnfeynedly, that we be damned in our selues, and that the groūd of our welfare is to know that there is nothing but dam­nation in vs. Now at the first sight it might be sayd that S. Paule hath stretched this saying of Abacucks too farre, seing he spake there but of the afflictions of this transitorie life. The rightuous shall liue, that is to say, he shal holde out, and although God afflict him & scourge him, yet shall he not quayle if he ground himselfe vpon Gods pro­mises. And here the cace concerneth not Gods comforting and de­liuering of vs from the miseries wherevnto wee bee subiect in this world: but it concerneth our euerlasting saluation, which farre pas­seth all the state of this transitorie life. It seemeth therefore that S. Paule applyeth not this Text of the Prophete aright. Howbeeit let vs marke, that if the Prophet had looked no further than too thys worlde, that saying of his had bin very vaine, seeing that afflictions are common both to good and bad. Againe, howe is it that we lyue by fayth? Seeing we bee continually subiect to fall into the same daunger whereoutof God hath deliuered me once, twice, or thrice [Page] before, and that if God haue pitied me in some affliction to day, so as I haue felt his fauor, he afflicteth me to morrow with some other affliction: what were my life if I rested vpon the worlde? So then, the Prophet mēt to declare, that although the faithful be miserable and do but pyne away in this worlde, yet notwithstanding they be blessed of God euen in this worlde, and all the miserie which they indure here shall turne to their welfare: for why they rest themsel­ues vpon their God. VVherfore we must vnderstand that there is a better heritage than this, and that we seeke the true and euerlasting happines, so as we may haue a stedfast continuance of our state. But the woorde Rightuousnesse, ought also to be well marked. For if A­bacucke had sayde, the wretched sinners shall liue by fayth: it would haue seemed that hee had spoken but to a fewe folke. For it wil well ynough bee graunted that wretched sinners shoulde flee for refuge vnto God: but as for those that excell in vertue, ought they not to be exempted from the common aray, and to be exalted too a higher degree at Gods hande, and finally too bee iustified by prerogatiue? Accordingly as we see nowadayes that although there bee nothing but al maner of filth in the Popish Ceremonies and Clergie as they tearme it, so as they ought to be abhorred both of God and man: yet notwithstanding, vnder colour of their Coules, and all other their trumperie, they ceasse not to chalenge God too bee greatly in their det. And besides this, when these dotardes haue made muche babling, and trotted and scudded vp and downe from altar too altar, and from Chappell to Chappell, and gadded on pilgrimage: to their seeming, God ought not to forget any of these doings, but all of it ought to passe for good payment in their account, besides an hun­dred thousande other Items which they haue too set downe before him. Math. 21. c. 31. And that is the cause why our Lorde Iesus Christ sayth, that the wretched loce liuers, yea euen the verie whooremongers shall much sooner come too the kingdome of heauen, than [...] any of all these foule toades that are so puffed vp with the vaine trust of their own deserts, that although their whole life be wicked, and they thēselues are full of all lothsomnesse, yet they will nedes bind God vnto thē, vnder the shadow of their hypocisie. Now to the entēt to cut off all occasion of such imaginations, the Prophet saith purposely, that the [Page 140] rightuous shall liue by faith. At the first sight there should seeme to be some contrarietie in these two sayings. How so? Must we to the intēt to be rightuous liue by faith? [yea:] for if we liue not by faith, we be not rightuous. For what is the rightuousnesse of the Gospell? It is Gods free giuing vs a cōuenient remedie whereby to come vn­to him, and to be in his fauor through our Lord Iesus Christ, bicause we cannot obteyne rightuousnesse by the law. Therfore whosoeuer liueth by fayth is out of doubt not rightuous of himselfe. But the Prophet saith, that those notwithstanding are rightuous, which are saued by Gods only and free mercie. Therfore it is as much as if he had sayd, that although God giue vs the grace to imploy our selues to his seruice, and haue by his holy spirit imprinted in our harts the true feare and honor which we owe vnto him, so as we fight against the lusts of our flesh to the vttermost of our power, & striue against the sin that is in vs, and in our nature: yet must we shet our eies at all the things which wee woulde fayne find in our selues too please God with, and rest wholy vpon our Lord Iesus Christ. If the rightu­ous must be faine to be iustified by fayth: who shall bee iustified by his owne deseruings? None will take vpon them, but Diuels, wic­ked wightes, and enimies of God. Ye see then that the Papistes e­uen at this day coulde not deuize to shewe betten that they intende not to be rightuous, than by theyr stryuing for the rightuousnesse of their owne woorkes and desertes, as they doo. For it is an vtter fighting euen with a spyte: agaynst God and nature. You [Papists] say you, seeke too bee rightuous: and howe? euen by your selues, and by your owne workes and deseruings. VVell, let vs consider what the Prophete sayth: he sayth not that the rightuous shall liue by their workes, but that they shall bee saued by the onely grace of God. Now if the righteous giue ouer all selfe trust of their owne merites, as of force they must needes do: it is certaine that such as thinke to make God indetted vnto thē, by bringing any vertue of their own vnto him, do wipē & raze thēselues quite & cleane out of the register of rightuousnesse. Thus ye see that the Papists, so long as they dwell in theyr errour, are reiected of God, according to the sentence which hee gyueth vpon them heere by his Prophete. And vndoubtedly when as Saint Paule alledgeth this saying of Dauid, [Page] Happie is he to whome God imputeth not his sinnes: Ro. 4. a. 6. hee sheweth well therby, Psal 32. a. 1. that those men are most righteous which do most con­demne themselues, and are most striken downe, yea and are vtterly out of all hope of themselues, till God haue succoured them by his goodnesse. Now, when Dauid cryed out, happie is the man to whom God imputeth not his sinnes: he was not a naughtipacke, nor an vn­thrifte, nor a dispiser of God, that had neuer tasted what it was too enter into his owne conscience, and too ransacke his sinnes too the quicke: but contrariwise God had chosen him, and annoynted him by Samuell, he was an excellent Prophete, his reigne was a figure of our Lorde Iesus Christ, and finally God wrought so in him, that he was as an Angell dwelling among men. And yet for all this, he con­fesseth and acknowledgeth his sinnes, and in confessing of thē doth sorrow and mourne, and is in such vnquietnesse as if hee were tor­mented vpon a racke or torture, till God was so gracious to him as to make him taste of his goodnesse, and he knewe no ease till God had receyued him to mercie. Then if God vouchsafe too forbeare the examining of our workes, that is all our happinesse: the onely way for vs to become happie, is to haue our sinnes couered, and too be in Gods fauour, howbeeit not in respect of aught that is in our selues, but by his turning away of his countenance frō vs damned wretches, so as he consider vs not as of our selues, but accept vs for his onely sonnes sake, accordingly as wee see howe Dauid speaketh of it in another text, Ps. 143. a. 2. saying: Lorde enter not intoo iudgement with thy seruant, for I knowe that no man liuing shall bee found righte­ous in thy sight. VVherefore let vs marke well, that according as eche man shall haue profited in the feare of God, so also will he be the more abashed at his sinnes, not for three or foure monethes, but so as hee shall abhorre them all his life long, forsomuch as hee seeth that hell is alwayes readie to swallow him vp at one chop, if God supplyed not his wantes, and drewe him not as it were out of the gulfe of death. And therefore it is sayde that the righteous shall liue by fayth, to the ende that the same should serue as a lesson, not for a three or foure monethes onely, nor for those onely whiche are not of so perfect life as other men: but as a lesson that God speaketh, euen to such as are the most excellent. And surely, that [Page 141] also is the thing wherevnto wee must referre the woord Liue, so as wee may liue not for a litle while, nor for a day, nor for two or three monethes, but cōtinually in Gods free goodnesse, & seeke the same from day too day, Coloss. 3. a. 3 euen to the end. And although our life be hidden in this world (as S. Paule sayeth) and wee see nothing but death be­fore vs: yet let vs not ceasse too repose our selues vppon this pro­mis, that our life is sure for asmuch as God hath taken it intoo his custodie, and will keepe it safely, and therevnto hath left vs so good a pledge of it, Deut. 30. c. 12. & Rom. 10. a. 6. that is too wit, our Lord Iesus Christe, who died and is rizen againe for vs, and therefore wee shall not neede too say any more, who shall go vp into heauen, or who shall go downe intoo the deepe, or who shal passe ouer the sea? For the woord is in our mouth and in our hart, in asmuch as wee know that our Lord Iesus Christe went downe too hell, that is too say (as wee shall see in the next ser­mon by Gods leaue) that he became accursed for vs, whiche is the thing that muste content vs: and afterward went vp intoo heauen, whereof the gate is opened vnto vs, euer since he entred in thither in our behalfe. Therefore let vs take all our hold there, and suffer our selues too be as poore dead men in this worlde, wayting for the discouerie of the lyfe that is promised vs: for no doubte but God will in due tyme discouer it and manifestly shewe it vntoo vs, in such wyze as wee shall fully inioy it as it is preached too vs by his Gospell.

And now let vs fall downe before the maiestie of our good God with acknowledgement of our faults, praying him to make vs feele them more and more, and that wee may bee so touched with them, as it may beate vs flat downe before him, & make vs sigh and grone vnder the burthen of our infirmities and vices wherewith we be hē ­med in, till he haue clenzed vs throughly of them: and praying him also too beare with vs during this mortall lyfe, till he haue fully de­liuered vs from the bondage of sinne, and from the bondes of Satan wherein wee bee hild as nowe, till he haue set vs vtterly free from them. That it may please him too graunt this grace, not onely to vs, but also to all people &c.

WEe haue seene alreadie, that if wee hope not to bee saued by some other meanes than by dis­charging our duetie, we should all of vs be ac­cursed, bycause wee bee all giltie before God [in that wee are found] too haue transgressed and done amisse many wayes. For there was neuer yet any of the holiest men so perfect, but that there was alwayes some blemish, yea and store of infirmi­ties in him. Therefore it is to be concluded, that if God should call vs too account, wee should bee all damned and forlorne. Lo in what plight men bee, though they set neuer so much store by themselues. But now it standeth vs on hand, too haue some meanes too scape this cursednesse. Else what shall it auayle vs to haue our eares bea­ten dayly with Gods woord? For his will shall serue but to plundge vs still deeper in eternall death. To the ende therefore that Gods woord may bee profitable too vs and auaylable to our saluation: it lieth vs vpon to get vs out of the sayd sentence of damnation, which is giuen and proclaymed vppon all mankinde. And Sainct Paule sheweth vs here the meane, namely that Christ hath redeemed vs, euen by becomming accursed for vs. He sheweth vs that our Lorde Iesus Christ was not hanged vppon tree in vayne: for he was fayne too beare the cursednesse of all suche as were too bee called, too salua­tion. Yee see wee are all accursed, as I haue declared alreadie: and therefore was our Lorde fayne too receyue in his persone, the thing that was due vntoo vs. Now it was written in the Law of Moyses, [Page 142] Cursed shall he bee hangeth on tree. Deut. 21. d. 23. VVhen our Lord commaun­deth the bodie too bee taken downe, he addeth that it is a cursed sight too beholde a man so disfigured, [and therefore] let it bee ta­ken downe, sayeth he. And at suche tyme as God pronounced the sayde sentence, that he which should bee hanged on tree should bee as it were accursed and banned: he knew well ynough what he had determined of his owne onely Sonne. For our Lorde Iesus Christe suffered not that kinde of death by chaunce, nor at mannes pleasure or appoyntment. Act. 2. d. 23 & 4. f. 28. It is true that the vnbeleeuers crucified him: but that was bycause God had so ordeyned it by his owne purpose, ac­cording as it is sayd, Iohn. 3 b. 16 that God so loued the world, that he spared not his onely begotten Sonne, but deliuered him too death for vs. And in good sooth, if onely Iudassis betraying of our Lorde Iesus Christ had bin the cause of his death, and that he had bin haled to that kind of death by onely violence: it could not bee the foundacion of our welfare. It behoueth vs to note, that God had appoynted the mat­ter after that sorte aforehand: Act. 4. d. 23. according also as Sainct Peter trea­teth thereof more fully in the fourth chapter of the Actes, where he sayeth that our Lord Iesus was so crucified by the wicked, as they attempted not any thing, but that which had bin determined afore­hand in Gods purpose.

Nowe then, whereas it is sayde that our Lorde Iesus Christ was crucified, wee muste come too this poynt, that all was done for our saluation, bycause it was Gods will too reconcyle vs too himselfe by that meane: and that when he pronounced this sentence, cur­sed is he that hangeth on tree, so as it was his pleasure to haue it re­gistred in the lawe of Moyses: he was not ignorant what shoulde happen afterwarde: for he had alreadie determined and ordeyned it. Then muste wee match these twoo things toogither: that is too witte, that God with his owne mouth sayd determinately that who soeuer hung vppon tree should be accursed: and yet for all that, that it was his will therewithall, that his owne Sonne should bee hanged on tree. And why so? Too the end he shoulde beare our burthen, according as he is our pledge, & ordeyned to be the principall detter in our behalf. To the end then that wee might bee set free from the curse of the Lawe, Iesus Christe became accursed. Nowe at the first [Page] fight it might seeme hard and straunge that the Lord of glorie, he that hath all soueraine dominion, and before whose maiestie the ve­rie Angelles of heauen do tremble and are abashed, should be subiect too cursing. But wee muste go backe too that whiche S. Paule hath treated of in the first to the Corinthians, 1. Cor. 1. c. 28. & 23. namely that the doctrine of the Gospell is foolishnesse too mankind, yea euen too the wyzest of them: and that it was Gods will too humble vs after that maner, bycause of our vnthankfulnesse. For we should haue a good instru­ction to leade vs vnto God, yea euen in wisedome, if we could pro­fite our selues by the things that are shewed vs in the whole order of heauen & earth. But for asmuch as men are blinde and shet their eyes agaynst this wisedome that God setteth afore them: therfore he is fayne too take a new way to the woode, and too draw them to him as it were by folie. So then let vs not iudge after our owne mo­ther wit, of the thing that is declared heere, which is, that the sonne of God was put vnder the curse: but rather let vs bee rauished at such a secrete, and giue the glorie vntoo our God, seyng he hath so loued our soules, as too pay so inestimable a pryce for the raunso­ming of them. And so little ought this thing to imbace the maiestie of our Lord Iesus Christ, or to deface that which is giuen him in the holy Scripture: as wee rather haue cause too glorifie him the more for it. Phil. 3. a. 6. And for proofe thereof, our Lord Iesus Christe (as sayeth S. Paule) committed no robberie when he shewed himselfe in his in­finite glorie. And yet notwithstanding he abaced himselfe willing, and not onely clothed himself with our nature, and became a passi­ble mā: but also submitted himself to a death that was both shame­full before men, yea and accursed before God. Then must it needes bee that we were very deere vnto him, seing he yeelded himself too such extremitie for our redemption. If wee could taste the meening hereof: surely wee would giue our selues wholly too the magnify­ing of that grace, which cānot be sufficiently expressed by woordes, and surpasseth all wisedome of man. Seyng therefore that wee com­prehend it not, nor can vtter the hundredth part of it: let vs yet be as it were astonished at it in considering so much of it as we be able too comprehend. But heere we see still the leudnesse and froward­nesse of men, in that whereas S. Paule sayeth that our Lorde Iesus [Page 143] Christ became accursed for vs, it passeth and slippeth away from vs. Yea and there are some so leud, that they take occasiō of stumbling and of flinging out of the way, and of estraunging themselues quite and cleane from the Churche, when they heare this maner of our reedeming set afore vs. VVhat (say they) was it of necessitie that the sonne of God who is the fountayne of all goodnesse and ought too make vs all holy, should be cursed? It seemeth too them that God in so doyng ment too peruert all order and reason. But (as I haue de­clared alreadie) it is certaine that God condemneth mens vnkind­nesse, by bringing them to such a kinde of foolishnesse, bycause they came not too him by wisedome when he shewed them that way. Neuerthe later howsoeuer the cace stande, needes muste our wittes shrinke and our reason bee vtterly confounded, so as wee may ho­nour Gods secretes and wonder at them though they bee hidden from vs. And againe, whensoeuer it is sayd vnto vs that the sonne of God became accursed for vs: it would become vs to enter into the examinacion of our sinnes. In so doing we shall perceyue how loth­ly wee be before God, till our sinnes and offences bee washed away by the bloud of our Lord Iesus Christ. Had all the Angelles of hea­uen vndertaken for vs, it had bin no sufficient bayle. Then was there none other satisfaction than the persone of our Lord Iesus Christe. And he came not into the world too discharge vs of the bonde of e­uerlasting death wherein we were bound, by his diuine and heauen­ly power. How then? By weakenesse. And not onely so: but also he was fayne to bee counted accursed, or else we should haue lien still ouerwhelmed with the burthen, and haue perished all of vs in that gulf. Therefore when wee see that the sonne of God who not only is the vnspotted Lambe, and the mirrour of all rightuousnesse, holi­nesse and perfection, but also the very welspring thereof, was hilde accursed for vs: ought wee not at the sight thereof to conceyue such a terrour for our sinnes, that wee should be as good as swallowed vp with despayre, till we be plucked backe againe by the infinite grace and goodnesse of our God? So then let vs marke well, that when it is tolde vs that wee were raunsomed from the curse of the Lawe, God intendeth thereby to bryng vs to true humilitie. But that can­not bee, vnlesse men be vtterly cōfounded in themselues, so as they [Page] be ashamed too loke vpon themselues, and therewithall also afrayd and dismayed, knowing that Gods wrath wayteth readie for them, till our Lord Iesus Christe doo remedie the matter. Thus yee see that all our whole lyfe is lothsome before God, and there is no way for vs too come too attonement with him, till our Lord Iesus Christ take vpon him the cursednesse that is in vs, and beare it in his owne persone. And therefore as oft as wee reade this text, let euery of vs awake and set himselfe before Gods iudgement seate, that wee may feele there as it were a gulf to swallow vs vp quyte and cleane, and thereat bee abashed for very shame of our selues: and [on the other side] so much the more magnifie the grace that is purchaced for vs in the persone of the sonne of God, and keepe our selues warely from diminishing his dignitie, in that he is sayd to be accur­sed: and rather thereby be the more prouoked to yeeld him his due and deserued prayse, for that he hath shewed himself to esteeme our welfare so highly▪ Furthermore let vs make our profit of that pledge of our saluation and of the loue that God beareth vs, so as we doubt not but that God liketh well of vs when we come to him, 1. Pet. 1. c. 18 seyng he hath bought vs so deere, that (as S. Peter telleth vs in his first cano­nicall Epistle) it was nother golde nor siluer nor any corruptible thing, but it was our Lord Iesus Christ himself that was payd for our raunsome. Therefore let vs not doubt but that mercie is readie for vs, as oft as we seeke it in his name, for if we should come with any opinion of our owne deseruings, what were that woorth? But when we know how deerely the Sonne is beloued of the father, and how precious his death was: that is the thing wherein we haue full cer­taintie that God will alwayes heare vs, and that wee shall finde him mercifull and fauorable towards vs, namely if wee rest wholly vpon that which is tolde vs here: which is, that our Lord Iesus Christ for­bare not euen to become accursed for our sakes. Here withall let vs marke how S. Paule sayeth, that by that meanes the promis of the spirit came vntoo the Gentyles, as it had bin giuen vntoo Abraham. Nowe by naming Abraham heere, he sheweth that the promis belonged first and formest too those that came of his race. For the Iewes had as it were a peculiar interest in the heritage of saluation, till suche tyme as God opened the gate too the whole worlde, and published his [Page 144] Gospell too the end that all men should bee made parttakers of the redemption that was purchaced by our Lorde Iesus Christe. Now then, although the sayd promis belonged too the Iewes, and was af­ter a sort peculiar too them: yet was it after them made common too the whole world. And why? For it consisteth in spirite, and not in Ceremonies. By this woorde Spirite Sainct Paule ment too deface all the false opinion of those deceyuers, whiche mingled the Lawe and the Gospell toogither. He sheweth that all these things, namely the Sacrifices, Circumcision, and such other things are now superfluous. Not that there is no profite for vs too gather by the Ceremonies in reading the Lawe: but bycause the vse of them is a­bolished. Yee see then that the cause why the promis is at this day called spirituall, is for that wee haue no more neede of the old sha­dowes and figures, but are simply called and guyded to our God, so as wee may call vppon him with full trust, and beyng so adopted by him rest wholly vpon our Lord Iesus Christ, as the only foundacion of the Gospell, and seeke all our wantes in him. That in effect is the thing that S. Paule ment too say in this text. And herevpon he vseth another reason, too shewe that wee haue our saluation perfectly re­ueled in the Gospell, and neede not any other doctrine than that, and also that we bee iustified by the free mercie of our God. For the Lawe (sayeth he) was giuen foure hundred and thirtie yeeres after the promis of saluation. Now when any couenant is made, though it be but betweene men, yet ought it too bee kepte, if it bee once through­ly agreed vppon. Therefore it foloweth, that the Lawe was not giuen too disanuall the couenant that God had made with Abraham, chiefly in the behalfe of his linage, and finally in the behalfe of the whole worlde. True it is that at the firste blush this argument of Sainct Paules may seeme very weake: for wee knowe that second couenantes do alwayes repeale former couenantes: in so much that although men haue made any bargayne, yet they may aduyze them­selues better, and therevppon chaunge their mindes, and so the first bargaine shall be as good as buried. As much is to bee sayd of Lawes and Statutes. For a former Lawe may well bee repealed and disa­nulled by a second Lawe. But Sainct Paule presupposeth the thing that is too be considered in this matter: whiche is, that when a man [Page] hath once promised, yea and solemnly bound himself: he will not go backe againe, but bee as good as his woord. Howbeit if bothe the parties agree too chaunge the thing that they had consented on, and be bothe of one minde: then may it be so. But it were no fit simili­tude too take men that are fickleminded and chaungeable through lightnesse, or by better aduice: but S. Paule presupposeth a couenant too be made by a man that will stand to it, and not fall too skanning afterward how to shift it off by any meanes at all. For if any of the parties should doo agaynst the former couenant, it were a falsehood that were not to bee borne with among men, bicause the things that are inregistred so solemnly, ought to bee stood too and performed without any gaynsaying. Now then shall there be lesse stedfastnesse in God, than in men which are nothing but vanitie? The Gospell therefore muste continue vnimpeached, notwithstanding that the lawe came in after the making of the free promis. This would bee still darke if it should not be declared in order. I haue shewed here­tofore what comparison S. Paule maketh betweene the Lawe and the Gospell. For whereas God promiseth saluation in his Lawe: it is vpon condition that men serue him and doo their duetie towards him. But that is not done: and therefore are wee shet out from all hope of saluation as in respect of the Law, not that God is not faith­full on his side, but bycause wee keepe not touche with him in per­forming that which he requireth. It is all one as if a man should say, I am ready to sell you this thing, so you bring mee monie. Now if a man bring nother monie nor moneys woorth, he can not bee put in possession of the thing [that he would haue]: for the condition is that he must first pay for it. So then, God promiseth vs the heritage of saluation, when wee shall haue serued him: but wee be neuer the better for it, bycause it is but vpon condicion that we performe that which he requireth of vs, and wee bee fraughted with all iniquitie, and haue not any thing in vs but vncleannesse and filth, in somuche that wee bee iustly odious vnto him. And so are wee all condemned in the lawe: howbeit God receyueth vs of his free goodnesse in our Lord Iesus Christ, in whom he offereth vs the forgiuenesse of our sinnes, and will haue vs so too imbrace his offered goodnesse, as wee should hold our selues wholly to our Lord Iesus Christ, and vtterly [Page 145] renounce ourselues. But now (sayth Sainct Paul) let vs see whither went before other in antiquitie: the free promis of saluation, or the law. VVe know the diuersitie that is betwixt them. Then if the law were the auncienter, it might seeme that that ought to be sticked too, bycause God doth neuer vnsay his wordes nother is variable. But if the free promis were the elder, and were made before the law was published: it is to be concluded, that God repented hym not, ne called backe his promis at that time, ne ment to disanul the sayd couenant: for it were too great a diminishing of his bountie and mercie, if we should say that he had first bound himselfe of hys owne free goodnesse, and promised men saluation without theyr desert: and afterward intended to restreyne it, as though he meant to inrich himselfe with our good works. It were an auk thing too talke after that fashion. For Sainct Paul sheweth that the free pro­mis was giuen afore the law: and therefore it followeth that the law came not in to diminish or alter any whit of it, but that it con­tinueth still in his owne fulnesse, nature, and force. True it is that our Lord Iesus Christ had not yet shewed himselfe to the worlde, when the free promis was made to our father Abraham: neuerthe­lesse it suffiseth that he was ordeyned to be our mediator, that by hys meanes men might be reconciled to God. Now if any man al­ledge, that it should seeme then that the law was more than nee­ded, or else that there was some change and variablenesse in Gods purpose, seeing the law came in: Sainct Paule discusseth the same in place conuenient, and wee must not huddle vp thynges togy­ther, for all cannot be vttered at once, nother in an houre nor in a day. Therefore it is ynough for vs at this tyme too haue thys poynt made playne and cleere, that the promis whereby God hath chosen vs intoo the number of his chyldren, was before the lawe: and also that the same promis had not any respect to our deseruings, nor too any woorthinesse that was in our per­sons: but too Gods meere goodnesse and mercie, whych moued hym therevnto without looking for any thing in vs, bycause hee saw welynough there was nothyng in vs but vtter miserie: And finallye that the sayde promis was grounded in our Lorde Iesus Chryste, who had alreadye done the [...]ffice of a mediator to [Page] make vs way vnto God his father. This being graunted, wee must needes conclude that the promis hath abidden and shall abyde for euer, euen to the worlds end. And that is sayd expresly bycause the Iewes gloried of their auncetrie. But Sainct Paule telleth them that their father Abraham had not the lawe, but was contented though he vsed sacrifises and such other like thinges. And although he was circumcised in the end: yet when he receiued the promis, there was not as yet thē any law writtē, no nor any circumcision at all. For Abraham was vncircumcised when he receiued the promis, and yet neuerthelesse was iustifyed before he was circumcised, and all that was by fayth. Sainct Paule therefore sheweth that the Iewes were greatly ouerseene, too shole out themselues after that manner from the rest of the whole wo [...]ld, and to rest continually vpon the figures of the law, seeing that Abraham their father and the cheefe patriarch of the Church was iustifyed the sefsame way that we must be at this day, that is to saye, by Gods meere mercie, bycause hee knew himselfe to be a wretched sinner, and therefore accursed and damned in Adam, and that there was no blissednesse to be hoped for, other than that which was promised hym for our Lord Iesus Christs sake. Thus yee see what wee haue too beare in mind. And for the same cause Sainct Paule exhorteth vs heere too wey well these words when it was sayd vnto Abraham, that all na­tions of the earth should be blissed in his seede. Gen. 12. a. 3. Now there are heere two principall poyntes. The one is, that the blissednesse is promised, not only to Abrahams fleshly ofspring (as I haue told you already) but also to all the world in generall. VVe therefore are made partakers thereof, wee I say that are issued of the Gentiles, that is to say, of suche as were heathenfolke and banished from the kingdome of heauen. Although then that we were not of that holy linage whiche God had chosen at the beginning: yet notwithstan­ding it behoued saluation to be extended vnto vs. And why so▪ For it had hin promised before, that all Nations shoulde be blissed. Seeing it is so, shall we say that God hath cut off the greatest parte of his bounteousnesse, and will haue no more but the sayde li­nage of Abraham, considering that hee hath alreadye tolde vs that he woulde bee the sauiour of the whole worlde, and shewe [Page 146] himselfe a father in time conuenient? Yee see then howe the firste poynt is, that the making of the sayde promis vnto Abraham, was not for his linage alone, but for all men: howbeit that it were not fulfilled at the first dash. For the time of fulnesse was not yet come as we shall see in the Chapter following. The second point is, that the blissednesse which was promised to Abraham was for his seedes sake. For Sainct Paule sayth that God spake not of seedes in the plurall number as of mo than one: but of one onely seede: whiche must be concluded to be Iesus Christ. Heere it myght be supposed that Sainct Paule buzied his head about a needelesse matter. For the word Seede importeth a linage or ofspring, that is to witte, not some one man or ten, or fortie, but a whole people. Therefore the Seede of Abraham is the people that came of hym, whyche were so many in number, that it was iustly sayde of them, that they shoulde bee as it were twelue Nations. For when mention is made of a people: it will bee thought ynough to haue a hundred thousand of them togither: and there were many mo in the onely tribe of Iuda. So then it should seeme that Sainct Paule dyd not sufficiently consider what God meant by the word seede, when he sayd that it is but one only man. But wee must wey well the thyngs that Sainct Paule presupposeth heere as fully certaine and resolute: and then shall wee perceyue his argumentes to be vtterly infallible. Abraham had not one sonne alone: but after Ismaell, he had Isaac also. And what became of his eldest sonne? Hee was cut off from hys house, as we shall see within a whyle, that is to say in the Chapter following. Beholde then, Ismaell whiche had the birthright in Abrahams house, is neuerthelesse put out and made an vtter straunger, Ge. 21. a. 10. yea and as a rotten member, in somuch that it is sayd of hym, Gen. 25. a. 1. Cast out the sonne of the handseruante, for hee shall not inherit in my house. Afterwarde Abraham had other children: but euery of them had their portions giuen vnto them, and were sent away. Gen. 25. c. 22 23. Thus was onely Isaac left at home vntoo hym. Anon after, Isaac had a cupple of children, and they were twinnes of one wombe. Esau the firstborne, whiche ought too haue hadde the prefermente, was lykewise cast off, so as hee was not counted for the linage of Abraham, nor yet was made [Page] partaker of the promised blissing. There was no mo left but Iacob. Yea and although the father blissed his sonne Iacob through igno­rance and mistaking: Ge. 27. f. 37 yet he declareth that it was not in him to re­uoke, or chaunge the thing that hee had vttered with his mouth, bycause he was the instrument of the holy Ghost. Now then if we take the seede of Abraham for all those that came of his race: The Ismaelites or Agarenes (as they be called) and such other lyke, and moreouer the Edomites also should be of his houshold. But the heritage is taken quite and cleane from them. Therefore the seede of Abraham must be considered after a peculiar fashion. Let vs go forward with the whole processe. VVe see that without faith there should be no bond to knit any Church togither, nor any assurance whereby to know which is the seede of Abraham, or to discerne it from the rest of the world, but by resorting to the head, that is too wit to our Lord Iesus Christ. Ye see then that the vnion of the bo­dy dependeth vpon the head, that is to wit vppon the Redeemer. Seeing it doth so, not without cause doth Sainct Paule say that it was not spoken of many seedes, but that wee must come too one man, if we will haue the spirituall people: that is to say, if wee will haue the Churche of God, our Lorde Iesus Christ must bee the marke that we must begin to looke at, and wee must bee gathered vnto him: and those that are of his body and cleaue vntoo him by fayth are the folke that are reckened for Gods children and hous­hold, and are verily the seede of Abraham, as he discourseth more at large in the Epistle to the Romanes, Rom 9. b. 6 where he sayth that all they which come of the seede of Israell after the flesh, are not therefore Israelites. And why? For there was but one promised chylde, which was Isaac. 2. Cor. 2. b. 19. So then wee must come to our Lorde Iesus Christe, in whome all Gods promises are Yea and Amen, and in whome they haue theyr substance. For without him there is nothing else but soattering. And therefore it is said in the first Chapter, to the Colos­sians, Colos. 1. c. 20. that our Lorde Iesus Christs office is, to gather togither all things that were scattered, as well in heauen as in earthe, and that without him al should go to wrecke. But now we see more cleerely how Sainct Paules meening is, that before the law was published to the world, (wherevp [...] was put and added this condition, that [Page 147] it behoued vs to fulfill all that is conteined therein) God had yeel­ded a record of his will before hand: whiche was, that bycause hee saw mankind damned and forlorne, he intēded to draw out a cho­sen sort to hymselfe, and to be mercifull to them. And that was not for one linage alone, but for all nations as the scripture expresseth. And there of the foundation was layd in our Lord Iesus Christ. For asmuch then as our Lord Iesus Christe was already in the tyme of Abraham, ordeyned to be a mediator to make attonemēt betweene God and vs, so that if we go in his name to seeke fauour, it is ready for vs, and we cannot be disappointed of our hope: seeing it is so stablished, there is no chaunge, but wee must assure ourselues that God accepteth vs at this day, so we rest wholly vpō our Lord Iesus Christ, knowing that it was no vncerteine couenant whiche was so ratifyed in his name, but that it shall endure for euer, and be always of force. Ye see then that we may come freely before God and call vpon him as our father, bycause he hath adopted vs for his chidrē, whiche thing he hath not done in respect of any worthinesse that was in vs, but of his owne meere mercie, and bycause we bee made one with our Lord Iesus Christ by faith. And by the way, like as we must reiect all opinion and imagination of obteyning fauour at Gods hand by our owne deseruings, and of assuring our owne sal­uation: so must we looke wel to that which is told vs heere, name­ly that we cannot be partakers of such a benefite but by faith. Now (as I haue sayd afore) faith importeth an imbracing of Gods mercy, whiche thing cannot bee done except wee bee touched earnestly with our own wretchednesse: for it is not for naught that our Lord Iesus Christ setteth our cursednesse before vs as it were in a glasse, by taking vpon him to be accursed for vs. Faith therefore cannot be without repentance, for it is vnpossible that we shoulde seeke our welfare in God, or desire mercie at his hand, till miserie touch vs to the quicke, and make vs to mislike of it. And so these skoffers whiche mocke God, weltring still in their vyces, and beeing as it were sotted in them, must not looke that euer Iesus Christ shoulde recken them in the number of hys, for they cannot by any meanes come at him, nother doth he call any other, Mat. 11. d. 28. than suche as are so o­uerloden and forweeryed as they can no longer hold out, and [Page] lye groning vnder the burthen of their sinnes. Thus ye see how it behoueth vs to resort to our Lord Iesus Christe, and that although we cannot bring any desert vnto him, and that all the Ceremonies of the law, and all the profers that we can make vnto him, do no­thing at all further our saluation: yet we must be prepared to suche lowlinesse, as we may perceiue our state to be right miserable, till God haue taken vs to his mercy: and we must be so beaten downe in ourselues, as wee may feele the curse that should light vpon vs, if we were not raunsomed with so high and excellent a price, as I haue declared heeretofore. Yee see then that by faythe wee re­ceiue the promis of the spirite, and thereby are linked to oure Lord Iesus Christ, and too the spirituall seede of Abraham. For although we be not borne of his linage: yet is it ynough that wee be made atone with him by faith. For then are wee begotten a­gaine of that incorruptible seed wherof S. Peter speaketh, [...]. Pet. 1. d. that is to wit of Gods word such as it is conteyned in the Gospell. And bee­ing so begotten agayne, we know that God auoweth vs too be of the body of his only sonne. And although wee come of the Gen­tiles: yet fayle we not for all that to be ioyned to the Church, wher­vntoo there needeth no more but only fayth: and as for all me­rites and vertues of men, they must vtterly ceasse in that behalfe, and men must acknowledge that they cannot bring any thing but confusion, so as they must be faine to seeke all at Gods hande, and that by the meanes whiche hee hymselfe hath appointed. Now sith it is so, let vs learne to leaue our wandering heere and there as we see lightheaded men do, whiche are neuer contented with that which God telleth them, but are euer adding somewhat of theyr owne deuice. Let vs beware of such mingling as shall be treated of more at large after dinner by Gods will. And let Iesus Chryste alone suffise vs, seeyng that our welfare dependeth wholly vp­pon hym alone, and wee shall want nothing if wee bee parta­kers of hym, as we see how Sainct Paule bringeth vs backe too that poynte. Furthermore let vs learne also too holde vs too Gods truth, assuring ourselues that hee cannot abyde too haue any adding vntoo it, bycause that were a marring, reuersing, and falsifying of his couenant, wherein oure welfare consisteth. [Page 140] But when we haue once imbraced our Lorde Iesus Christ, let vs abyde fast in him, and let hym suffise vs for all: and then maye wee call vppon GOD with full mouth, knowing well that although wee bee of the race of cursed Adam, yet notwith­standing for asmuch as wee bee blissed agayne in Iesus Chryste, hee acknowledgeth vs alwayes for his Children, bycause wee be grounded vppon the free adoption, whiche not without cause he willed too bee published through the whole worlde, to the in­tent we might haue the gate opened and the way made easie for vs to come vnto him.

But now let vs fal downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs per­ceiue them more and more, that we may in suche wise mislike of them, as we may labour and indeuer ourselues to honor and serue him in true obedience all our life long: and whereas we cannot do it to the full (for that is vnpossible considering our frailtie) that hee will hold vs vp till he haue rid vs of al the corruptions of our flesh, and clothed vs againe with his owne rightuousnesse, the whiche he beginneth in vs already as now, and giueth vs certayne firstfrutes of it, to assure vs that he will performe the thing that he hathe be­gonne. And so let vs all say, Almightie God heauenly father. &c.

IT were great shame for vs if God should beare no more sway with vs than mortall creatures. For what comparison is there betwixt his ma­iestie, and the state of men which are but a fa­ding shadow? And yet notwithstanding it is an ordinarie matter with men too preferre them­selues before God: which is so ougly a thyng, that if the Sunne were matched with the darknesse of hell, it were not so great a confusion, as to exalt men aboue him to whome all honor belongeth. But howsoeuer the cace stande, it is a vice (as I sayd) which hath euermore reigned and stil reigneth at this day too much in the world. For looke what man speaketh, it shall strayght­ways be beleeued: and if folke be loth to do it of their owne good will, yet must they be fayne to hold them to it in all matters that are allowed by law. Behold, God speaketh, yea and that right sub­stantially, so as he ouerslippeth not any thing that may giue credite and assurednesse to his word: and yet notwithstanding we bee al­ways in a mamering, or else we fall to flat reasoning against hym. Must it not needes be then that we be out of our wittes, when wee diminish Gods authoritie after that fashion, and yeeld more credit to creatures than to him that made both heauen and earth wyth his only word, and mainteyneth all things by the same? That is the cause why S. Paule in this text vseth this preface: I speake (sayth he) after the manner of men. For if hee had sayd no more but thys: Couenantes shall bee kept heere bylow without breaking or re­pealing, and therefore needes must Gods promis bee euerla­sting: that had bin true, but yet had he spoken too coldly of Gods maiestie, in raunging him so in aray among earthly creatures. But whereas hee sayth that hee speaketh after the manner of [Page 149] men: it is all one as if he had sayd that he vseth not such maner of stile and speech as might beseeme to treate of the maiestie of God. For both the Sunne and Moone, ought too forgo their brightnesse when Gods glory commeth in presence. All of it must needes bee darkened: what shall then become of those that are but as flyes & frogges crauling vpon the earth? For make men neuer so much of their painted sheath, yet are they lesse than naught worthe before God. Now when wee heere this, wee should bee the more restrey­ned, that wee vse no replying, but with all reuerence take in good worth the thing that is tolde vs heere: that is too wit, that if God haue voutsafed too giue them full assurednesse of their saluation, which receiue the promise that is preached vntoo them: wee must not take vpon vs to reason against him. For when a deede is passed among men, if it bee entered of record, it shall be receyued and go for good euidence: and what then shall bee done when God shall haue opened his holy mouth to beare vs recorde of his good will? Is there any solemnitie among men that commeth neere too the glory of God, who will haue vs too sticke too that which he hath spoken and vttered? True it is (as I haue touched alreadie) that we ought to fight agaynst the lewdnesse which is rooted in vs, too yeelde credite vnto God: for wee bee so bent to mistrustfulnesse that not one worde of the things whiche God hathe vttered shall euer haue setling in our harts, except wee haue fought agaynst the vice wherein wee bee so sore intangled. So then, euery of vs when he commeth too bee taught in Gods worde, must examine what is in himselfe: and when he seeth him selfe subiect still too many distrustes and doubts, he must mislike of it, and pray God to touch all his senses in suche wise too the quicke, that he may rest wholly vpon the thing which he heareth [at his hande] according also as it is the office of the holy Ghost, to seale in our hearts the truthe which is certayne inough of it selfe, howbeeit that it bee not cer­tayne vnto vs, till it be assured too vs from aboue. For if wee were of our owne mouing inclined to beleeue God: 2. Cor. 1. d. 22. the holy Ghoste should not neede to worke in that behalfe. Eph. 1. c. 13 But it is sayde, that he is the very Seale wherewith God marketh vs, and whereby▪ he im­printeth and ingraueth in our harts the [...]ings whiche else should [Page] neuer be receyued. Yea and wee must also marke well, that Sainct Paule setteth downe heere two wordes, namely that no man di­minisheth or disanulleth the thing that is authorized among men by lawfull and orderly meanes, nor also addeth any thing too it. For althoughe wee bee not alwayes vtter rebels, yet are our wittes stil tickling vs too make some additions and gloses to Gods worde, and we can not abide to holde vs to the simplicitie that is conteyned there. Then if wee consider well what wee bee without selfe soothing, euery of vs shall finde two vices in vs. The one is, that when God hath spoken vnto vs, wee can not throughly con­sent to say Amen vnfaynedly, or to accept his promises, or to bee moued at his threatnings. Men will alwayes vse shiftes, and wee neede not to seeke farre for example thereof: for (as I sayde) wee haue experience of it in our selues. The other is, that although we yeelde God his due honor in beleeuing his worde too bee true and infallible: yet wee will alwayes bee adding vnto it, and that doo wee see too muche in the Papacie. VVhereof commeth that confusion or mazeworke whiche wee see too bee in the seruing of God, the great number and diuersitie of fashions, and the great store of abuses and falsehoods, but of that men haue not yeelded too the things which God sheweth them, but haue made additions and confused medlies of things that came of their owne brayne? In what maner doo the Papistes indeuer them selues too serue God? Euery man hathe his seuerall deuotion by him selfe, and therewithall an infinite number of gewgawes. Theyr saying is, that the Churche hath commaunded all: but what soeuer it bee, it is all of mans inuenting. And what a thing is that? Dyd not God suf­ficiently foresee what he woulde lyke of? 1. Sa. 15. e. 22. He telleth vs that in the Lawe wee haue all perfection, and that he will not haue vs too holde any other rule. Osee. 6. b. 6. Agayne he addeth that he had leuer haue o­bedientnesse than all the sacrifices in the world. Mat. 9 b. 13. & 12. a. 7. His minde is too holde men in awe, that they shoulde not presume to mingle any thing of their owne brayne and imagination. But what and if God haue sayde so? Yet will men beare him downe that this and that were good, and they will needes adde a hundred times more than he had ordeined. Yea and (which worse is) they holde scorne of that [Page 150] which he requireth, and exacteth most straightly, and in the meane while magnifie fond toyes and pelting trash, which not only are of no value before him, but also lothsome to him, bicause he disallo­weth all things that men thrust vpon him after that fashion to spite him with. Now then we see hereby how eager and presumptuous also men haue always bin, in thrusting themselues forward to serue God after their own liking: howbeit that was but a peruerting of all the holy scripture. For beholde, whereas God telleth vs that the cheefe sacrifice which he demaundeth of vs, is that we should resort vnto him, and offer vp our requests after the maner which he hath appoynted to be the meane for vs to come familiarly and boldly vnto him, that is to wit, by making our Lorde Iesus Christ our ad­uocate: Men will needes haue vs pray vnto Saincts deceassed, and to make them our patrons and aduocates to be a meane betweene God and vs, when wee go about too seeke his fauour. As muche is to be sayde of all the rest of their doctrine. God hathe commaun­ded vs too pray one for another: and they say wee must pray for the wretched soules that are in Purgatorie. And who hathe com­maunded all this? Men haue surmised that so it should be, and ac­cording to their surmising, so it must bee. Lo what their rashnesse is. God hath ordeyned his sacraments for vs too assure vs of his promises by their meanes, and he will haue them to bee as Seales of ouermeasure, that our infirmitie may bee the better succoured. VVee haue Baptisme, whereby God dooth vs to wit, that wee bee washed and clensed from all our spottes by the bloudshed of hys only sonne, & that therewithall he accepteth vs as his members of his body, & bringeth vs into his Church. Nowe, the Papists are not contented with this simplicitie, but will needes haue spittle, and taper lighte, and other gewgawes that are irkesome to thinke of. And whence come suche additions, but of this diuelish boldnesse, that when God had stablished all that was meete and conuenient for the turne, and in such wise as nothing was to be misliked, men coulde not finde in their hearts too take it in good worth, but (as I sayde afore) were inflamed with such an ouer eagernesse and out­rage, as they must needes bee adding, mingling, chaunging, inter­lacing, and turmoyling without ende or measure. So muche the [Page] more therefore doth it stand vs vpon, to hold fast that which God sheweth vs by S. Paule: namely that for as muche as God hath au­thorized his worde, it is not lawfull for men to adde any thing too it, but that all our wisdome is to ioyne with him, and too receyu [...] without scanning what soeuer commeth out of his mouth. And if this be verified of the promise that was made vnto Abraham: much more reason is it that we now a dayes should keepe the same mo­destie, seeing we haue much fuller instruction in the Gospel. True­ly the substance of the thing that is preached vnto vs now a dayes, differeth not from that which Abrahā heard of Gods owne mouth. But what soeuer it be, we haue now a much more familiar maner of teaching, bicause our Lorde Iesus Christ who is the day sunne of righteousnesse, is manyfested vnto vs. Seeing then that there is no hardnesse at all vnto vs, if we list to giue eare: is it not an in­tollerable trayterousnesse, if our lusts be still itching too adde one thing or other? Howsoeuer wee fare, let vs learne to holde vs to that which God hath taught vs. For we may not deale otherwise than with such modestie in that behalfe, bicause that if we swarue neuer so little aside from that rule, by and by wee bee in Satans snares, readie to be caried one way or other to all confusion. But let vs bee well aduised: and seeing that S. Paule saythe heere, that the lawe could not any whit impeache the promise which was made before: what shall become of vs in these dayes, if wee wyll needes haue the inuentions of mens foolishe heades, to impeache the purenesse of the Gospell, so as it may not bee perceyued whi­ther God or his creatures bee more master? Thus yee see what ought to holde vs in awe, that wee passe not our bounds, but that our fayth bee alwayes wholly ruled and directed by the single worde of God, and that wee reiect what soeuer is added by man. And that is in effect the thing whiche wee haue too gather heere. Nowe as touching that S. Paule sayth, that the couenant was establi­shed of God towarde Iesus Christ foure hundred yeeres before the Lawe. Heerein wee see the same thing whiche I touched this morning: namely that when God vttered him selfe to be a father, whether it were towards Abraham, or towards Noe, or towards any other, it was not but by the meanes of our Lorde Iesus Christ. For there is [Page 151] as it were a deadly foade betweene God and man, in respecte that they be corrupted by originall sinne, in so much that if God let vs alone in our natural plight, surely al our thoughts are cursed, al our affections are crooked, frowarde, and full of stubbornesse, & al our wittes are bestayned with vices, so that wee haue not one sounde and vninfected place in vs, from the crowne of our head to the sole of our foote. And for as much as we be so contrarie to God, and to his will: it must needes be that wee are his enimies, for he can not be vnlike him selfe. Then if God be our enimie, we can not come to him to hope for any fauour or grace at his hande, excepte Iesus Christ be as a meane to reconcile vs agayne. Thus yee see that the fathers of all ages preaced not vnto God, but by the guyding of the mediator. And that is the cause why S. Paule in this texte sayth, that the couenant was made too Iesus Christe. Truely Iesus Christ had no neede of any of the promises that were made to the fathers of olde time, and are continued still by God euen vnto this day towards vs: but yet did he receyue them as head of the Churche. So wee see that God had not an eye simply vnto Abra­ham, nor too the worthinesse that was in him, but that Abraham was a member of the Churche, whereof Iesus Christ was alwayes the head. Ps. 89. c. 37. Also when God chose Dauid too bee King, and tolde him that his seate shoulde endure as long as the Sunne and the Moone in the skye: it was not for any woorthinesse that was in Dauids owne person, but it was all done in respect of our Lorde Iesus Christ. And likewise at this day, when God telleth vs that he will be fauorable too vs if wee seeke him, yea and that he will haue vs come boldely vnto him: it is not in any other respect than for that our Lorde Iesus Christ hath gathered vs togither to bee of his body. And this serueth vs too two purposes. The one is too bring vs to humilitie. For if euery of vs marke well what he is: wee bee Gods enimies. By reason whereof the gate is shutte agaynst vs, so as wee can not hope for any fauour at his hande, but rather feele and conceyue him too bee our iudge, alwayes readie too thunder downe vpon our heades, and too ouerwhelme vs. Ther­fore whereas it is sayde that the promises are made vnto vs by the meanes of our Lord Iesus Christ: we must shrink down our heads, [Page] and acknowledge that Gods only begotten sonne is his only der­ling, and that the fauour which we haue is only in him [and for his sake.] Let that serue for the one poynt. The other is, that the pro­mises haue so much the more certentie in that respect. For if suche troubles as these doo come in our minds [so as we think with our selues] what art thou? thinkest thou that God voutsafeth too stoupe downe vnto thee? Thou art but a worme of the earth, dust, cinder, and rottennesse. Moreouer thou hast a Sea of vices in thee, and therfore what a presumptuousnesse were it for thee to thinke thy selfe to be one of Gods children, till he come to seeke thee? If wee bee tempted after this maner to distrust, let vs bethinke vs of that which is spoken to vs in this text: that is to wit, that the pro­mise was made on the behalfe of Iesus Christ. Although then that there be nothing in vs but all wretchednesse, yet it ought to suffise vs that there is worthinesse, power, and righteousnesse inoughe in the sonne of God, and that he also is the person in whome wee re­ceiue the promises. Nowe remayneth for vs too knowe, by what meanes wee come vnto God: namely by the [promised] seede, which is but only one, as S. Paule addeth: For if men turne neuer so little from our Lorde Iesus Christ, by and by they be cut off frō the kingdome of heauen. And if this was spoken too beate downe the pride and false presumption that was among the fleshly chil­dren of Abraham: what is to be sayde to vs, whiche are but after­birthes borne out of time in comparison of them, as S. Paule ter­meth vs in the tenth to the Romanes? VVherefore let vs vnder­stande that all such as content not them selues with our Lorde Ie­sus Christ, do vtterly renounce al hope of their saluation. For there are not two or three, but onely one Mediator (sayth S. Paule) like as it is not sayde, that there is any more than one seede. I haue told you alreadie, that many come of Abrahams linage, which yet not­withstanding were not heires of the promise. Then if we come not to Iesus Christ to be gathered vnto him: surely God disclaymeth vs, and telleth vs that wee bee none of his, and that he will haue none acquayntance at all with vs. Therfore although the world go astray to be tossed too and aad fro, according as we see how on the one side the Papists haue infinite meanes to come vnto God, & lyke­wise [Page 152] on the other side the Turkes and the Iewes, all whiche haue quite forsaken our Lord Iesus Christ: yet let vs leane wholly vnto him, and assure our selues that if we be once ingreffed into his bo­dy by fayth, and made one with him, the promises belong vnto vs. VVhy so? For they were giuen vnto him, not for his owne cōmo­ditie, as I haue sayd alreadie (for he had no neede of them) but for our behoofe that we might be made partakers of them. Thus yee see in effect how wee ought to make our profite of this texte. But wee haue too marke also, concerning the antiquitie which S. Paule treateth of heere, that the doctrine of the Gospell is no new deui­sed thing, nor a thing that had bin vnknowen of before: but that God hathe continually euer since Abrahams tyme vnto this day, called vs to be his adopted children, & proued him selfe to be our father. Truely it was euen before Abraham was borne: neuerthe­lesse it must suffice vs, that as then there was made so full discoue­rie of it, as wee knowe that God did then beginne to publishe the things that are conteyned in the Gospell at this day, and that the fathers had none other way wherby to come to saluation, than the same that is shewed vs at this day. And this is very needefull for vs. For many busie bodies doo now vnskilfully imagine, that the Gospell was neuer heard of before: yea & there are of these scor­ners of God, and heathenishe felowes, who to imbrace the autho­ritie of God, & of his Gospell, say it came vp within these sixteene hundred yeres, and that it was neuer heard of in the world before. VVhat (say they)? had God forsaken the world quite and cleane? As who should say, we saw not with our eyes, and might not feele with our fingers, that God neuer varied, but that euen at such time as it pleased him to adopt Abraham, then were we also included in him, and the gate of saluation was opened vnto vs▪ howebeit that the accomplishment therof came not till the full time was expired, as I haue declared this morning, and shall declare more at lengthe in time conuenient. Eph. 3 b. 9▪ And heere yee see why S. Paule saythe that the preaching of the Gospell was a secrete that had bin kepte hid­den from the beginning of the worlde. But yet had God deter­mined it before, and made sufficient promise of it, as wee haue seene. Heere yee see also why wee bee called Abrahams ofspring. [Page] For wee belong no whit at all to him in respecte of the fleshe. But fayth is a sufficient bonde too knit vs vnto him. Furthermore wee see that our Lorde Iesus Christ, who is the pledge of mens wel­fare, is nowe reuealed vnto vs, too the ende that wee shoulde haue the better assurance that wee bee▪ hys, and that hee wyll holde vs for the members of hys body. And that is the cause why Christ sayde that Abraham sawe his daye, and was glad of it. The Iewes alledged the worthinesse of the Patriarke: yea (saith Christ) as though your father Abraham had not rested vpon the things that were spoken too him concerning mee. Ioh. 8. g. 56 Therefore he sawe my day, and it was the thing wherein he tooke all his comforte, in so muche that he had not any other hope of saluation, than by the beleefe which he had in the doctrine which is preached vnto you at this day by the Gospell. That also is the very same thing that is spoken of Iohn Baptist by the Prophet Malachie, Mal. 4. b. 6. namely that he was sent to knit the hearts and mindes of the fathers to the chil­dren. And this is not spoken only of the person of Iohn Baptist, but it belongeth also to the doctrine of the Gospell. Yee see then that the thing wherevnto our Lorde calleth vs, is that although Abrahā be rotten in the earth so long tyme ago: yet wee may assure our selues, that there is none other promise than that for vs too trust vnto, so wee be knit vnto him by fayth, and doo so agree togither as wee can call vpon God with the same minde wherewith he was gouerned, according as in very deede he had his minde fixed vpon our Lorde Iesus Christ. Nowe then for so muche as wee bee vnited vnto Abraham, let vs tende to our Lorde Iesus Christ, and let him be our aming marke, and our shoote anker, till wee be all assembled togither, and gathered vp into the heauenly kingdome. Lo what wee haue to consider when mention is made of the promise that was made before the lawe. Yea and wee ought to bee greatly pro­uoked to constancie, when wee perceyue that our father Abraham did alwayes wayte for our Lorde Iesus Christ, althoughe it were so long ere he should be discouered to the world, and it was tolde hym that hys seede shoulde bee hilde prisoners in a straunge lande. After that God had tolde him that all the worlde should bee blissed in his seede: he addeth, and yet for all that, thinke not that [Page 153] this shall bee performed within these twoo or three dayes, or a hun­dred yeeres hence: for thou thy selfe muste first die, thou thy selfe muste firste bee conueyed hence intoo a straunge countrie, where thyne ofspring shall bee oppressed with all tyrannie and crueltie. As­sure thy selfe I will be reuendged of it, but yet must thy seede smart in the meane while. Abraham herde all this: Againe after that the lawe was giuen, there passed other twoo thousand yeeres more ere our Lorde Iesus Christe came. Nowe coulde Abraham neuer haue trusted too that which was spoken too him, if he had not bin armed with heauenly power, for he himselfe could not inioy the benefite that was offered him, nother should his children inioy it that were too come. Yee see then that two thousand and foure hundred yeeres were then to passe, Hebr. 11. b. 18. and yet notwithstanding Abraham repented him not that he had forsaken his fathers house, (as the Apostle declareth in the eleuenth too the Hebrewes) but hilde on his race still, albeit that God intended too trie his patience too the vttermoste. Of much more reason ought wee now adayes too go on stedfastly whi­ther soeuer God calleth vs, and too hold vp our heades till we come too the crowne of glorie, not withstandyng that as now it bee hid­den from vs, and that wee must bee fayne too beleeue and hope for things that surmount all our capacitie and which wee cannot per­ceyue. Thus yee see how wee ought too put this text in vre. Nowe herevpon S. Paule concludeth, that if the inheritance come by the lawe, it shall not come by fayth. But God gaue Abraham all things in re­spect of fayth: and therefore it is too bee concluded, that the Lawe must needes ceasse when men go about to get fauour at Gods hand, and the prayse of our saluation muste bee yeelded all wholly vntoo him. S. Paule in speaking here of inheritance, meeneth two things. The one is that what soeuer God hath at any time promised vs, is of his owne meere free goodnesse: for an inheritance is not a wages or hyre. True it is that a father in giuing his children their heri­tage may well say, See how I take paynes for you. Marke what shall come of it. Yee shall haue my goodes among you. But yet howe soeuer the father deale with them, he hath none other respect than too his owne kinship. He laboreth and taketh great paynes too pro­uide for such as are so alied vnto him. Seing then that heritages are [Page] things of free gifte among men: wee must not take eternall lyfe as a deserued wages or hyre at Gods hand. For why, it is an heritage. Marke it for a sure grounde, that heere all woorthinesse of men is excluded. For when a man makes his children his heires, he passeth not whither they haue done any greate woorke or no, or whither they bee fayre or foule, or whither they bee one thing or other: but it is ynough for him that they bee his children, and that his minde is too prouide for them. Another poynt is, that Sainct Paule in so saying, giueth vs an incling that wee bee all of vs vtterly re­iected of God, so as wee cannot (no not euen in this transitorie lyfe) inioy any thing at all, but by the onely meere grace of God. True it is that the Sunne shyneth as well vppon the faythlesse as vppon the faithfull, and all men are nurrished alike with the things that God giueth and graunteth vnto them: but yet howsoeuer they fare, the vnbeleeuers possesse not any thing by iust tytle. They are but theeues, and muste yeelde account of the benefites and goodes whiche they haue receyued of God, euen too the last droppe of wa­ter, bycause they were not sanctified, but defiled them asmuche as in them lay, bycause they had no fayth, whiche (as sayeth Sainct Paule) is the thing whereby the benefites that God giueth vntoo vs are made cleane. 1. Tim. 4. b. 5. That is the way for vs too vse them lawfully: but lette fayth bee away, and there shall be nothing else but vnclen­nesse. For why, if my handes be foule, and I handle the preciousest things in the worlde with them, they shall bee rayed with the fil­thinesse of my handes. Euen so is it when wee abuse Gods bene­fites. The vnbeliefe that is in vs defileth all: and in the ende, all creatures muste crie out for vengeance vppon vs, bycause wee ab­used them if we possessed them not with faith.

Yee see then that wee cannot inioy any thing at all, vnlesse wee bee Gods children. And for the same cause also, Sainct Paule in the fourth too the Romanes, Rom. 4. c. 13. thinkes it not ynough too set downe the heauenly lyfe and euerlasting saluation: but also nameth the heritage of the worlde, and sayeth that Abraham was made heire of the worlde, and that the same was not for that man alone, but for all menne in generall. Therefore whereas God adopteth vs and tel­leth vs that he will be gracious vntoo vs, it is too the end that while [Page 154] wee liue heere beneath, wee should bee fedde by his hand, and he in giuing vs foode make vs too taste aforehand of the loue whiche he beareth vs, and of the care that he hath ouer vs. Too bee shorte, wee may and ought also too beholde Gods fatherly goodnesse in all his creatures. Doo wee open our eyes and looke vpon the light of the Sunne? Euen there dooth God shewe himselfe a father to­wardes vs. VVhen wee eate and receyue our sustenance, God reacheth out his hande too shewe, that wee bee alreadie fedde by him as his owne children. Too bee shorte, in all things and by all meanes he maketh vs too taste his fatherly loue aforehand, too the intent wee shoulde bee confirmed in the things that he sheweth vs in the Gospell: that is too wit, that he hath reserued a better heri­tage for vs, as for his children whom he hath adopted. Then must all creatures direct vs vntoo heauenward. But surely wee doo the cleane contrarie: for wee apply Gods creatures to our owne lustes, so as wee behilde downe still by them heere. To bee shorte, looke how many helpes God hath giuen vs too drawe vs too him: so ma­ny lettes haue wee too holde vs backe in the worlde. For wee ne­uer passe too knowe howe wee should bee reckened for Gods chil­dren, so wee may liue at our ease in this worlde: that is ynough for vs. But yet for all that, it standeth vs greatly on hande too per­ceyue, that God dooth alreadie in this worlde shewe himselfe a fa­ther towardes vs, and intendeth too doo vs too wit what a care he hath of vs, too the ende wee shoulde learne too referre our selues wholly vntoo him, and there too reste. Yee see then, that by this woorde Heritage or Inheritance, God sheweth, firste that whatsoeuer he offereth vs is of his owne meere free bounteousnesse: and se­condly that wee bee so cursed, that wee haue no righte too any thing, no not euen too a droppe of water: excepte God make vs his heyres, and that muste bee done all onely for our Lorde Iesus Christes sake. And therefore we must once againe call to remem­berance how wee haue heretofore seene, that the promis was made too Iesus Christe. Then is not Abraham the stay and shoote anker thereof. Hebr. 1. a. 2. And for that cause also is our Lord Iesus named the heyre of all things: and looke what he hath peculiar too himselfe, that doothe he communicate too vs, as too the members of his bodie. [Page] In that respect also doth S. Paule say, 1. Cor. 15. d. 27. that the saying whiche is writ­ten in the seuenth verse of the eyght Psalme, (whiche is, that he is made Lord of all things) ought too bee applied first of all to his per­sone. True it is that the sayd text is spoken of all men, according as wee see how God hath put all beastes of the earth in subiection to man, so as they bee fayne too die too giue vs sustenance, and too clothe vs and keepe vs warme. Againe, we see how the earth yeel­deth vs frutes. Therefore the lordship of the worlde is giuen vntoo vs, how beit, that is but by the meanes of our Lorde Iesus Christe. For (as I haue touched alreadie) if wee bee separated from him, wee bee forthwith so cut of from Gods house, that the inheritance of them belongeth no more vntoo vs, than too the furthest straungers in the worlde. But nowe let vs come too the chiefe poynt that is contayned heere. S. Paule sayeth, that this heritage commeth not of the Lawe, but of Fayth. VVhereas he vseth these twoo speaches, and cup­pleth them toogither: they bee things flat contrarie as I haue tolde you heretofore. Not that the lawe is contrarie too fayth: but by­cause that too bee iustified before God, and too obtayne fauour and mercie at his hand, cannot come too passe by the Lawe. The Lawe was not giuen too that end, (as we shall see in the next Sermon) but too the cleane contrarie. So then, seyng that the heritage commeth by fayth: we must conclude that our woorkes can doo nothing, and that wee must bee fayne too come to God vtterly emptie, as poore beggers too craue too bee filled by him, bicause wee haue not one drop of goodnesse in our selues. Yee see then whereat S. Paule a­meth, when he sayeth that the inheritance cōmeth of fayth and not of the lawe, according also as God gaue it vntoo Abraham in respect of fayth. And let vs marke, that if wee bee not able too deserue any nurrishment in this worlde: what shall wee bee able too doo to­wardes the possessing of the kingdome of heauen? VVhen there is any talking of corruptible sustenance, it is nothing in comparison of the heauenly glorie. 1. Cor. 15. d. 28. For it is sayde that wee shall bee made parttakers of the glorie of our God, and that then wee shall bee all in all things. But as now wee cannot deserue so much as one bit of bread: for the inheritance cōmeth of fayth: that is to say, all that euer God hath promised men, is of his owne meere free goodnesse. [Page 155] And howe can wee then purchace the Realme of Paradice? what a pryde is it for men to presume to come to it by their own strength? must it not needes be that they are caried away with a terrible rage? Moreouer, in saying that God gaue all things to our father Abraham in respect of his fayth, S. Paule doth yet better expresse and shewe that which I haue told you alreadie: namely that man is able to de­serue nothing of himself, and that he must bee fayne too haue all of free gift. He had sayd afore, (as we haue seene already) that the pro­mises were made and vttered: but here he vseth the woord Giuing. As if he should say, here is not a bargayne betweene partie & partie, too say I will do this, and thou shalt do that: I wil sell, and thou shalt buy: but God doth freely giue, and man doth but onely receiue. Se­ing then that we must come vnto God to receyue that which he of­fereth vs, and that we haue not any other title to the things that we looke for at his hand, than only by free gift: let vs forget all the wor­thinesse which we imagine to be in our selues, and acknowledge that we be nothing. And surely S. Paule vseth one other maner of speach, which serueth to expresse better the thing that is ment here: which is, that if the heritage came by the Law, the promis were disanulled, and so consequently faith. Therefore to be sure of the promis, the he­ritage must needes come by faith. And my alledging herof, is bicause the thing that is spoken in this text, might seeme darksome by rea­son of the shortnesse of it: namely that the heritage of saluation, yea and all the benefits that God bestoweth vpon vs in this world, must proceede of our fayth: that is too say, without bringing any thing at all of our owne, but onely by receyuing all things of Gods free gift. For why? Put the cace that wee shoulde hope too receyue accor­ding too our woorkes, according to our owne woorthinesse, and ac­cording too our desertes towardes God: how might wee bee sure of the promises? Truely wee should hang alwayes in a mamering: for it would behoue vs still too consider thus, verie well, how haste thou discharged thy selfe? what haste thou done? And so shoulde fayth bee vtterly dashed. But fayth ought too assure vs fully of Gods good will towardes vs: whiche thing it shoulde not doo, but wee should hang still in doubte, and it shoulde bee but a bare opinion, and that opinion should bee but an illusion of Satan. For all they which [Page] thinke too haue any thing by their owne power, must needes be be­witched by the Diuell. Yee see then how it is too grosse a mocke­rie, when wee thinke too deserue aught at Gods hand. But howso­euer we go to woorke, though our eyes be seeled vp with hypocri­sie, and we take our selues too be wonderfull fellowes: yet can wee not haue any certaintie in vs without fayth. For hee that once done away, by and by the promises fall to the ground: we can haue none assurance of them. Therefore wee must conclude that the heritage commeth by faith, too the end wee may haue no more pride in vs: that is to wit, too the end wee hope not any more that wee can bee able too do aught of our selues, or that we haue any free will to take or refuze the grace that is offered vs. VVe must forget all the things which men are woont to chalendge to themselues: all must be layd vnderfoote: we must come voide of all power, emptie, and hungrie, and seeke at Gods hand the things that we want, and not doubt but that he hath ynough in himself to succour vs with, and that he hath also put into our Lord Iesus Christ all things that wee can wish, and all that he knoweth to be for our behoofe and profite. Thus yee see howe wee may inioy the heritage that hath bin promised vs in all ages, and which God offereth yet still at this day by the doctrine of the Gospell.

And now let vs cast our selues downe before the Maiestie of our good God with acknowledgement of our sinnes, praying him too make vs perceyue thē more and more, that it may cause vs to walke in such wise in his feare, as we may seeke nothing but too dedicate our selues wholly vnto him, and that according as he seeth vs wrap­ped in feeblenesse and corruption, it may please him too clenze vs thereof by his holy spirit, and to beare with vs too the end. That it may please him to graunt this grace, not onely to vs, but also too all people and nacions of the earth &c.

WEe haue seene heretofore, that before the gi­uing of the Lawe, God had alreadie shewed his goodnesse, yea euen his free goodnesse in the linage of Abraham, too the end that the Iewes should not haue any other leaningstocke for their saluation, than the sayd promis that God would haue pitie vppon them and shewe them mercie, in sending them a Redeemer, by whom they should obtaine forgiuenesse of their sinnes. Herevppon S. Paule inferreth, that the lawe which came after the promis, must not disanul that which God had already ordeyned and concluded: howbeit that in the meane while it might seeme that the lawe was added too help the promis, as though the promis had bin weake of it selfe. For after the same maner doth the Apostle reason in the Epistle to the Hebrewes: Hebr. 8. b. 7. and bycause it is sayd by the Prophet Ieremie, that God will giue a new lawe, that is too wit the Gospell: the Apostle inferreth, that then it must needes followe that the lawe which was giuen by Moyses was weake and had no such perfection in it as a man might trust vntoo. It may well seeme at the firste blush, that a man might say as much on the contrarie parte: namely that for asmuch as the lawe was gi­uen after the promis, it was done for some accomplishment bycause the promis was not sufficient of it self, vnlesse it borowed perfection else where, for otherwyse the lawe might seeme too be needelesse. But it were against all reason that God shoulde haue giuen a neede­lesse doctrine. Therefore it standeth vs on hande too knowe too what purpose the lawe serueth, and too what ende it was giuen, or else wee shall alwayes bee of opinion that the promis was vnsuffici­ent, and could not saue vs but in parte. Herevpō S. Paule declareth, that God in giuing of his lawe had a farre other meenyng and in­tent, than they imagine whiche seeke their rightuousnesse in it, and make it the meanes of their saluation. For it was giuen (sayeth he) [Page] bicause of transgression: not for that there needed a bridle bicause the world was wicked and froward: for we know there were lawes and statutes made among menne, according too the vyces that had neede too bee redressed. If all men were Angelles, so as there were nothing out of square, but euery man behaued himselfe well of his owne accord, so as there needed no amendment: then were Lawes too no purpose at all. VVhat is the cause then that we haue neede of so many lawes and statutes? The naughtinesse of men, bycause they ceasse not too rush out intoo all euill, and therefore remedie is fayne to bee prouided for it: like as if there were no diseases, there should neede no phisike: but mens vnrulinesse causeth diseases, and therefore remedies must needes bee prouided. So then seyng that men haue neede to be bridled and as it were restreyned, it is a sure record that they are bent too all euill, and vtterly frowarde of their owne nature. But S. Paule ment not after that sort in his foremen­tioned saying: He intended too passe further: namely that God purposed too bewray mennes wickednesse by meanes of the Lawe. And this reason is peremptorie, too shewe that wee bee not able to purchace rigtuousnesse: for heate and cold come not bothe out of one spring. If a fountayne bee sweete, there is no seeking of bitter­nesse in it: but cleane contrarywise, if a fountaine be bitter or brac­kish, sweete water must be sought for in another spring. Euen so is it with the Law. And wherefore was it giuen? To proue men double giltie before God, that their hypocrisie might not stand them in any more stead, nor they haue occasion to flatter themselues any more, or too shrowde themselues vnder their vayne excuces as they haue bin wont too doo. And that is the cause why S. Paule in the fourth too the Romanes, Rom. 4. c. 15 reasoneth that a man cannot bee iustified by the Law. For (sayeth he) the Lawe bringeth nothing but wrath. And by the woord wrath he meeneth Gods vengeance. Lyfe and death can­not come both of the Lawe, but in sundry respectes. Now the Lawe is deathfull vntoo all of vs, so that it condemneth vs and sheweth vs that wee bee all cursed and abhominable before God: and therfore what a fōdnesse is it to seeke rightuousnesse by it, as who should say that God ought to take vs into his fauour for the keeping of it? But he declareth this mater more familiarly in the .vii. to the Romanes, [Page 157] when hee sayth that by the Lawe sinne becommeth out of measure sinfull. Rom. 7. b. 8 For there is ynough to condemne vs though there were no lawe at all, according as it is sayde, that they which sinne without lawe, Ro. 2. b. 12. shall perish without lawe, that is to wit, although the heathen folke had no instruction whereby to be rebuked: yet had they a re­corde ingrauen in their consciences, which did find them guiltie. Ye see then that men are sufficiently worthy to be condemned though God go not vp into his iudgement seate, nor cyte them, nor examin them, howbeeit that such as sinne and offende agaynst God, charge not themselues with their faults. For we be so giuē to selfsoothing; that euerie of vs weltereth and sleepeth in his owne filth, insomuch that till the lawe touch vs too the quicke, our consciences are as it were benummed, and to be short, euerie man dispenseth with him­selfe, and taketh leaue too doo euill. But when the Lawe steppeth forth, then is sinne knowne, and euerie man spite of his teeth, must be faine to stoupe before God, or else gnashe his teeth at him as a rebell. Neuerthelesse God gathereth vs too him by the lawe, by bringing vs to the knowledge of our cursednesse. To be short, it is al one as if a man had his face all berayed: euery man might mocke at him, but he himselfe should not see it. But if one bring him a glasse, he is ashamed of himselfe, and hydes his face, and goes his way too wash his face when hee sees it so disfigured with filthinesse. Or if a man be so yll fauoured that he maketh folke afrayd with his looke: he thinketh not that that fault commeth of his owne person, till he haue a looking glasse set before him. Euen so is it with vs. For though all of vs be saped in wickednesse and sinne, insomuch that heauen and earth are ashamed of vs, and God prepareth horrible condemnation for vs: yet ceasse we not too keepe on our race and to be retchlesse still. And why so? For our sinfulnesse is vnknowne to vs; and hypocrisie doth so blindfolde our eyes, that we perceyue not our owne cursednesse. But the Lawe sheweth vs what we bee, and therewithall setteth Gods iudgemēt before vs. For on the one side it sayth, ye shall do all these things vnder payne of cursing. And what maner of things are they? it is not ynough for vs to absteyne onely in respect of our feete, handes, eyes, and eares: but we must be pure and clere from all lusting: there must be such an vncorrupt­nesse [Page] in vs, that all our senses, thoughts, and affections must ame at God, so as no inticements of this worlde may holde vs backe. And where is this to be founde? Besydes thys, beholde, God beeing sette as a Iudge in his seate, hathe alreadie gyuen sentence of cur­sednesse vppon vs as soone as wee bee founde too bee transgres­sers as wee bee. Yee see then that mankynde is in miserable ta­king. And that is it that Saint Paule ment in this Text, when hee sayde that the Lawe was added for transgression. It is true that the Lawe serueth too other purposes also: namely, first of all, too shewe vs the waye too serue God. But wee knowe that hee will bee honoured wyth obedience, and not haue euery of vs too be­haue himselfe after his owne lyking. The Lawe therefore gyueth vs the difference betweene good and euill. For what is the reasona­ble seruice which wee owe vnto God? It is too submit our selues too his wyll, Ro. 12. a. 1. sayeth Sainct Paule. Seeing it is so, yee perceyue that the Lawe serueth to excellent good purpose: namely that where­as wee labour in vayne too serue God after our owne imaginati­on, it sheweth vs the waye in suche wyse as wee cannot mysse, and gyueth vs the rule whiche wee ought too keepe by. Furthermore, when Sainct Paule sayd that the Lawe was gyuen bycause of trans­gression, it came not in his minde to rehearse all the frute and pro­fite which the Lawe bringeth with it: for (as I haue sayde alreadie) it serueth also for our instruction, that wee might learne too dis­cerne betweene good and euill: and againe it quickeneth vs vp, as thoughe God shoulde gyue vs strokes with the spurre, too make vs apply our selues the more diligently vnto hym. But hee spake according too this present matter, and according too the grounde of the text that he treateth of. Now then he sheweth that the Lawe is not superfluous, and yet that it serueth not to bring vs too rightu­ousnesse, but in stead thereof caryeth vs to such confusion, that we must needes be founde to be double sinners, and are more condem­ned, and lesse excusable than before, so as there is nothing before vs but a bottomlesse goulfe. Lo to what end the Law was giuen vs. But hee sayeth that it was added too the promise, whereby wee bee done too vnderstand, that the adding of it was not for that the pro­mise was weake of it self, and vnable to bring men to saluation, so [Page 158] as there shoulde neede some other incomme: it was nothing so, sayeth Saint Paule: but it was added too make menne knowe that God had rightfully condemned them all, and that they coulde not haue any releefe, but shoulde bee continually tormented with such vnquietnesse that they shoulde bee alwayes in dispayre, till they rested themselues vpon the sayde promise. Nowe if it be alledged that the promise might haue serued that turne afore: the answere and solution is verie easie. For although God in offering himselfe to be our Sauiour, do thereby shewe that we bee all damned in our selues till he haue pitie vpon vs: yet can we not be helped as were requisite, vntill suche tyme as hee scare vs. By hys promyse hee calleth vs gently, and after a fatherly maner: and no doubt but the same ought to make vs perceyue our miseryes, and to bee sorie for them: but we bee so fast asleepe in our sinnes, that we neuer thinke on them, except we be compelled. Although then that vpon Gods making of the promise, men had cause to lament their sinnes, to the end they might rest themselues wholy vppon the grace of our Lord Iesus Christ: yet did they it not, till God had striken them as it had bin with many blowes of a Beetle vpon the heade, which thing he did by the Lawe. Moreouer Saint Paule sheweth, that we abuse the gentlenesse of our God through our vnthankfulnesse, bycause that the more curteous hee sheweth himselfe towardes vs, the more occasion do we take thereby too flatter our selues. Therefore hee must bee fayne too rouze vs vp, and to make vs feele what we bee, thereby too scare vs and driue vs too seeke his fauour in good ear­nest. Thus yee see what the woorde Added importeth. It is all one if Saint Paule shoulde blame vs for that wee make not oure profite of Gods goodnesse, seeyng hee allureth vs so gently vntoo him, and sheweth himselfe as meelde as may bee: but greeue him, and after a sort inforce hym too vse rygour agaynst vs, too beate vs downe by that meanes, and so to prepare vs too the seeking of hys grace, the which wee shall finde in oure Lorde Iesus Christ when­soeuer wee lyst. And heerewythall Saint Paule addeth, that the Lawe serued but till the seede came to whome the promise was made.

This concerneth properlye the Ceremonyes, or else wee must take it too bee spoken of the Lawe with all his appurtenances, [Page] circumstances and appendants as men terme them. If we take the Lawe for no more but the ten commaundements, the thing that S. Paule speaketh will not stande. For the lawe must euen at this day haue such force with vs, as to be our rule of good life, and to shewe vs Gods will, that we may not liue like vagabondes, and gad abrode at aladuenture, but haue our way plaine before vs. The lawe then is not transitorie in respect of shewing vs what is good, for it must continue to the worldes ende. But wee must marke Sainct Paules discourse: for he taketh the lawe, as conteyning the promises and threatnings, Leu. 18. a. 5 and also the Ceremonies. Then on the one side there is [this promise,] Deut. 27. d. 26. he that doth these things shall liue in them, as we haue seene heeretofore. And on the other side there is this threat, cursed is he that fulfilleth not all that is conteyned heere. Now the lawe (as we see) promiseth saluation to none but such as liue purely and vncorruptly: but all of vs come short of that, and therefore the promise of the lawe is to no purpose. Marke that for one poynt. If it be alledged, what Sirra? Ment God too mocke men? I say, no: but they haue alwayes beguiled themselues with vainglorie and presumption, bearing themselues in hande that they could purchace their owne saluation: and therefore God is fayne too say vntoo them, Goto, if ye bee so able men as ye thinke, shew it: as for me, I giue you my Lawe, and bicause you shall not thinke your selues ill delt with for your seruing of me, your wages is readie for you if you performe it. Beholde, I assure you of euerlasting life out of hande: nowe let me see a little what you can do, buskle your selues to your worke. But when men haue tryed the vttermost that is in them, surely they shall perceyue their owne weakenesse which was hidden afore. Thus ye see that the promise of the Lawe can haue none effect towardes vs, and yet it is not guilefull, for it serueth vs to another ende. As touching the threates of it, it is infallible, for we be all damned by this threatning, Cursed is he that performeth not all. But we come so farre short of performing all, that there is not one poynt but wee fayle of it. If wee thinke too serue God by halues, it is nothing: for he hath not separated one peece from a­nother, but will that he which walketh in chastitie, shall also abstain from theft, robberie, craft, extortion, and all other sinnes. Seeing [Page 159] it is so, let vs marke that the threate holdeth all shet vp vnder it, and that is the thing that Saint Paule had an eye vnto. As touching the Ceremonies, they were a confirmation that all of vs are accur­sed, according as I haue tolde you, howe Saint Paule in his Epistle to the Collossians, Col. 2. c. 14 lykeneth them to obligations and autenticall e­uidence, that serue too holde a man most straytly bounde. If a man haue borowed a peece of money, he is a detter, and giueth a bill of his hande for it. But if hee binde his goodes or bodie for it by re­cognisance [or Statute,] so as his deede is inrolled of common Re­corde: then is he bounde more straytly than hee was before. Euen so is it with the Ceremonies. The lawe of it selfe was ynough too condemne men bicause they are all offenders: howbeeit forasmuch as God saw the pride that is rooted in our nature, he added the Ce­remonies for an ouerplus, to the ende they shoulde be as a solemne bonde agaynst vs. But nowe Saint Paule sayth, that all this geere serued but till the promised seede were come: that is too wit, that the lawe serued not too holde those in slauerie and bondage which put their trust in our Lorde Iesus Christ, but to bring them to him, that there they might find the thing which they wanted in the law. So then wee see that Gods vsing of rygour in condemning of vs, procureth our welfare, and his thundering vppon vs after that fa­shion is a witnesse of his singular goodnesse towardes vs. And why so? I haue tolde you alreadie, and experience sheweth it too much, that we ceasse not to abuse his gentlenesse, and too drawe it cleane contrarie to his meening. Therefore he is fayne to rouze vs vp, and to shew himselfe to be our iudge, and to make vs heere this dread­full sentence, able to cast vs into dispayre, that there is nothing for vs to looke for but euerlasting death: and finally too confirme and ratifie the same sentence still. Yea but all this is but too make vs stoupe, that beeing at our wittes ende, we should flee to our Lorde Iesus Christ with a true and vnfeyned zeale, and learne to rest vpon him when we bee troubled with vnquietnesse and torment of con­science. Thus ye see why Saint Paule hath sayd expressely, that the lawe was giuen too continue no longer, than till the promised seede was come. Nowe if a man demaunde, howe then did the fathers obteyne saluation? I answere, that the lawe raigned and had his full [Page] scope as in respect of outwarde order before the comming of oure Lorde Iesus Christ: but yet for all that the fathers myssed not too resort too the grace that was promysed them, although they sawe it not, as wee shall see more plainely hereafter. Then is it a thing vtterly out of all doubt, that the Lawe did nothing preiudice the promise, nor was added for any helpe of it, as though the promise had not bin sufficient of it selfe too saluation: but that it serued too correct mennes pryde and presumptuousnesse, too the ende they might with all lowlinesse seeke the mercie that is profered them in Iesus Christ, and by his meanes bee able to receyue it and inioy it. And heerevpon Saint Paule addeth, that the Lawe was ordeyned or deliuered by the hande of Angelles, and in the hande of a Mediator. Here he authoriseth the Lawe, too shewe that it ought to bee receyued with all reuerence, but yet not be applyed too any other ende than God hath appoynted. For proofe hereof he speaketh of the Angels, as if he had sayd that God had witnesses ynow to giue authoritie to his Law, and therewithall shewed how it ought to be taken & herd. But the cheefest matter is in his setting downe of the Mediator: that is to wit, our Lord Iesus Christ. True it is that many men haue taken this saying to be ment of Moyses, as though he had bin called the Mediator betwene God and men, as in respect of doctrine: but that can by no meanes stande. For Paule dooth first set downe the Angels, and afterward addeth the Mediator as cheefe, and he is here in higher degree than they, which cannot bee verified of the person of Moyses. Moreouer we see what Saint Paule discourseth. He she­weth that there was no diuersitie betweene the Lawe and the Gos­pell in the free promise of saluation. For the confirming thereof, he bringeth in our Lorde Iesus Christ, and sayeth, that when the Lawe was gyuen, it was done by his hande and direction. Truely this woorde Hande in the holy Scripture dooth oftentymes import, force, power, or strength: but heere wee see howe Saint Paule ma­keth comparison betweene Iesus Christ and the Angelles. He set­teth downe the Angels that were assembled there to make his Law to bee heard among men, and too bee receyued of them wythout gainsaying. Therefore they were as witnesses of Gods Maiestie: but hee setteth downe the Mediator as the greater. The hande [Page 160] therefore importeth direction, as if he had sayde, that hee had high­est place, and was cheefe Commissioner in setting out the Lawe. And we must not thinke this strauuge: for when the Angell appe­red vntoo Moyses, Exo. 3. a. 6. hee sayde, I am the Euerlasting. There hee is named an Angell. Therefore is hee Gods messenger as the worde betokeneth: and yet notwithstanding hee sayeth, I am the Euer­lasting, that haue my beeing of my selfe: which saying could not be verified of any creature: and as for the Angels they were made of nothing as well as we. Then had it bin highe treason for an Angell too haue taken vppon him the tytle that agreeth to none but God alone. Therefore must wee conclude, that that Angell was Iesus Christ, 1. Co▪ 10. b. 9. who executed the office of Mediator aforehande, according­ly as Saint Paule treateth thereof in the first too the Corinthians, where he speaketh of the Iewes rebelliousnesse, and of their prouo­king of God to displeasure by their murmuring and wicked lusts. He sayeth that they tempted Iesus Christ which led them and guided thē through the wildernesse. No doubt therfore but that our Lord Iesus Christ was euen thē the Mediator, yea euen to reconcile men to God his father after diuerse maners. And heere ye see why the Apostle in the Epistle too the Hebrewes sayeth that the same Ie­sus Christ whiche is too day, Heb. 13. b. 8 was yesterday, and shall bee still to­morrowe euen too the worldes ende, too the intent that men shoulde holde themselues too him, and not wander any more in straunge doctrines. But nowe hee addeth, Iesus Christ then hathe bin a meane betwixt God and men, to the intent that poore sinners might find some releefe, and that although they had some hartby­tings by beeing troubled with Gods iudgements, yet neuerthelesse they might also be cōforted, seing that God offered thē a Mediator by whom they might obteyne grace to come vnto him. Howbeeit Iesus Christ is our Mediator after another fashion also, which is that by him God hath alwayes communicated himselfe to men. For there is suche a distance betwixt God and vs, so long as wee bee estraunged from him by sinne: that wee cannot come at hym. And hee will not come downe too vs for his part, Ge. 28. b. 12 except it bee by the Mediator, according also as it is shewed in Iacobs vision in Genesis. For there it is sayde, that Iacob sawe a Ladder, [Page] vpon the toppe whereof sate God in his Maiestie, and the Angels went vp and downe vpon that ladder. And no doubt but that in that figure or Image, our Lord Iesus Christ was represented vnto Iacob, to shewe that men are banished from Gods kingdome, till there be a meane that reacheth vp from beneath, as our Lorde Iesus Christ doth, who being on the one side God manifested, dooth surmount all the heauens, and on the other side, being ioyned vnto vs in that hee is clothed with our nature, and is become a man, (yea euen a frayle and mortall man, sinne excepted,) hath taken vpon him and borne our infirmities, though he himselfe were without spot. So then, ye see howe the lawe was giuen long ago by the hande of our Lorde Iesus Christ. VVherevpon it followeth that there is no con­trarietie betwene the Lawe and the Gospell. For Iesus Christ is al­wayes one without any variablenesse. Nowe let vs see what Saint Paule addeth, namely that the Mediator is not of one, but that God is one. In saying that the Mediator is not of one, he meeneth that our Lorde Iesus Christ came too gather toogither againe all things that were scattered bothe in heauen and earth, accordingly also as hee speaketh of it in the first too the Collossians. Col. 1. c. 20. Truely some haue ta­ken the meening of this text to bee, that Iesus Christ was of mo na­tures than one, or that although hee were the Mediator betweene God & men, yet did it not follow that there was diuersitie betwene the Lawe and the Gospell. But doubtlesse, Saint Paules meening heere, is to gather againe the Iewes, and the Gentiles: as if hee had sayde, Iesus Christ was the Mediator in giuing of the Lawe, as the partie by whose meanes god ment to humble men, that they might be partakers of his grace. Howbeit let vs marke that our Lorde Ie­sus Christ who was the continuall Mediator in giuing the Lawe too the Iewes, had therewithall a Commission that stretched yet fur­ther: that is to wit, to gather and knit togither againe the Gentiles, which were estraunged from God. For although God did for a time preferre the lynage of Abraham before all the rest of the worlde: yet notwithstanding in the ende our Lorde made vs parttakers of the saluation wherevnto we were straungers, and it behoued vs that were farre off, to be gathered togither againe, as those that had bin neere neighbours afore. And therefore Saint Paule in another text [Page 161] calling Iesus Christ our peace, Eph. 2. d. 17 sayth that he hath ioyned and knit vs vnto God, euen vs that had bin neere him before, as well the Iewes which had the Lawe, as those that had bin vtterly deuided from them. They that earst had none acquayntance with God, were in the ende gathered togither agayne into the body of the Church at the comming of the anoynted, and so were they also which had heretofore bin separated a great way off, not only from God, but also one from another. Now wee see S. Paules meaning. Howbeit, that we may profite the better by this text, let vs marke that as God hath giuen vs his Lawe by the Angels: so shall they beare witnesse agaynst vs if the Lawe beare no sway with vs, and that wee make none account of it, but doo as it were treade it vn­der our feete. Then shall the Angels bee armed too aske vengeance at Gods hande agaynst our wickednesse and rebellion. For it was no babes play when God willed his Angels too bee present and as­sisting at the publishing of his Lawe. Therefore it was to the ende it should bee receyued with all reuerence. Nowe it is true that wee can not perfourme all that the Lawe commaundeth, and if wee should stande vpon that poynt, wee should bee plunged into euer­lasting death, and vtterly ouerwhelmed in dispayre. But first of all, seeing that God is so gracious too vs as too teache vs his will, too the ende wee should discerne betweene good and euill: let vs bowe downe our neckes, and receyue the yoke that God layeth vpon vs, to make vs subiect vnto him. Let that serue for one point. And for as muche as the Lawe dooth quicken vs, and cheare vs vp when wee bee hartfrosen, and when there is suche slouth and slow­nesse in vs as wee can not come vnto God: Let euery of vs looke well too him selfe, and early and late call too minde Gods com­maundements, to reproue our selues withall. Then let vs bethinke our selues better, seeing that the Angels keepe watch and warde a­bout vs, & will not (now after that God hath giuen them in charge to authorise his Lawe) suffer vs to despise it, and misuse it as if it were a thing of nothing. Furthermore, as touching that the Lawe curseth vs: let vs assure our selues that although men commende vs, and clap their hands at vs for ioy, yet shall we be put to shame before the Angels of heauen. Then if [...] whole world fauour vs, it [Page] is nothing. For to what ende was it Gods will that all his Angels should appeare togither at the publishing of his law, but to teach vs to be ashamed of our sinnes, and therby to humble vs in good ear­nest, that wee might seeke all our welfare in our Lord Iesus Christ? And moreouer where as it is sayd that our Lorde Iesus Christ was the mediator of the Lawe: let vs assure our selues that if we resort wholly to his grace, wee shall not neede to feare that the law shall haue any more power to condemne vs, yea or to reigne ouer our sinne. 1. Cor. 15. g. 56. For we must beare in minde howe S. Paule in the first to the Corinthians sayth, that the law is the strength of sinne, and doth so sharpen sinne as it woundeth vs deadly. Seeing it is so then: sure­ly if we had not the thing that is shewed vs heere for our comfort, we should be striken with such feare, as wee could not bee sure of our saluation, though the promises were offered vs in our Lorde Iesus Christ. For wee would alwayes matche the contrarie things agaynst them, and lay the Lawe in balance with them, saying: VVhat? was not the Lawe giuen of God? But God condem­neth vs by it. Therefore although our Lorde Iesus Christ steppe in too helpe the matter, yet doothe it not seeme that wee bee esca­ped. So shall wee alwayes bee in trouble. But if we consider howe our Lorde Iesus was the mediator in the publishing of the lawe: it sheweth vnto vs that if he bee our aduocate at this day, it will bee a good and sufficient discharge for vs: in so muche that although God haue pronounced his sentence of cursing agaynst vs, yet wee must not be dismayde at it, nor so ouerpressed with hartgreefe and anguishe of mynde, as though the mishiefe were incurable: but assure our selues that our Lorde Iesus Christ wyll very well agree too doo bothe twayne, that is too wit, bothe make vs ashamed that wee may learne humilitie, and therewithall also make vs sure of our saluation. And therefore let vs learne, that whensoeuer wee bee beaten downe, there is none other meanes too rayse vs vp a­ [...]gayne, but too know that the selfe same person which was ordey­ned to bee the mediator for the publishing of the lawe, is now ma­nifested vnto vs at this day with the same commission, and will make vs too perceyue it by experience. Further let vs marke that he is not a mediator for [...] one nation alone, but for al the whole [Page 162] worlde, in as muche as all of vs are the creatures of God. True it is that wee were after a sorte cut off from him by the sinne of A­dam. But our Lorde Iesus Christ is come too make vp the breache agayne that was both in heauen and in earth, Colos. 1. [...]. 20. as I haue alledged al­ready out of the first chapter to the Colossians. Seeing it is so then, let vs not doubt but that God accepteth vs as heires of his pro­mise, in asmuch as he acknowledgeth vs for the spiritual children of Abraham. And although there bee great diuersitie [betweene our dayes and] the time of the ceremonies whiche serued too separate the one from the other: yet let not that hinder vs from comming vnto God. For why? God is one. Although then that there bee bothe Iewes and Gentiles, although there bee many diuers Nati­ons among men, although their languages bee diuers, their ma­ners and trades of liuing contrarie, and euery of vs hath so muche varietie and inconstancie in himselfe, that we haue no holde of our selues: yet let vs rest vpon God, for he is [alwayes] one. He hath giuen vs his law, he hath giuen vs his Gospell: and let not vs think that there is any contrarietie in that cace, but that all agreeth very well. Only let vs suffer our selues to be ruled by him, that we may come to our Lorde Iesus Christ. And howe may that bee doone? By beeing cleane ridde from all pride, by beeing abashed and asha­med, by misliking of our selues, and by perceiuing that there is no­thing in vs but death. Then shall wee come too our Lorde Iesus Christ, knowing that God the father accepteth vs, if we holde that way. VVhy so? For he is alwayes one: and his giuing of the lawe was not too disanull or impeache the promise that he had made afore. Likewise his reuealing of his grace more fully vnto vs in his Gospell, was not for that he wist not how to make his law of force towards vs, and to put it to the right vse and purpose of it, that we might haue a rule wherby to liue well: but that whereas wee were accursed by it, wee might knowe howe there is none other remedie for vs, but by beeing blissed agayne in the seede that was promised from time to time, in whose hande our welfare was stablished, that is to wit by comming to our Lord Iesus Christ, who is the foun­tayne and welspring of all blissednesse.

Nowe let vs fall downe before the Maiestie of our good God, [Page] with acknowledgement of our faultes, praying him too make vs perceyue them more and more, so as we may mislike of them, and not onely confesse them with our mouth, but also lay open our hearts before him, and submit our selues wholly to his holy word, and that in suche wise as wee may bee comforted by his free good­nesse, as it is shewed vs in our Lorde Iesus Christ, and he reforme vs also by his holy spirite, too the ende that whereas wee of our selues be full of rebelliousnesse, we may by his gouerning become teachable and readie to follow his holy will, and to giue our selues ouer all wholly vnto him. And let vs pray vnto him for all these things, saying: Almightie God heauenly father. &c.

[Page 163] WE haue alreadie this morning dispatched this poynt, that the Law was not giuen in vayne, though it coulde not bring vs too righteous­nesse to make vs acceptable to God. Secōdly, it was shewed you, that Gods giuing of hys Lawe, was not to the intent we should seeke our righteousnesse and saluation there, as though his grace, had bin weake and vnsufficient: but for a farre other respect, that is to wit, to giue men suche knowledge of their sinnes, as they might be ashamed of them in thē selues: for other­wise they could not be touched to the quicke, to flee to our Lorde Iesus Christ for refuge, as we see too much. And now S. Paule mo­ueth another question: namely, whether the lawe bee agaynst the promises. For surely when it is sayde that the lawe promiseth vs saluation, vpon condition that wee deserue it: and the promise of the Gospell telleth vs that wee shall bee taken into Gods fauour without any deseruing: a man would thinke there were some con­trarietie in the matter. As if a man shoulde offer mee a house, so I would pay wel for it, and did set me a price of it: and another man should say vnto me, no, thou shalt haue it for nothing. There is great contrarietie in these sayings. And it seemeth that in speaking after that fashion, God vnsayeth that which he had spoken in hys law, where he sayth, Serue me, and keepe my commaundements, & you shall not misse of your wages. For in the Gospell he speaketh another language, saying, I require nothing of you, for yee bee so wretched that ye can giue me nothing: but I receyue you into my kingdome frankly and of mine owne free goodnesse without any desert of yours: your heritage is assigned to you, euen bicause it is my good pleasure to doo it. Heerevpon S. Paule declareth, that although God speake after another maner and fashion in the lawe than in the Gospel: yet notwithstanding when we haue well con­sidered the marke that he shooteth at [wee shal perceyue] there is no contrarietie in the matter. For (as I haue tolde you this mor­ning) Gods promising of rewarde to our works is not to beguyle vs, but to stop our mouthes that wee might not repine agaynst him, as we see that the world doth, which is alwayes ready to carpe [Page] at him with diuelish malapertnesse whē he handleth them not after their owne will and liking. God then cutteth off all occasion of grudging, when he telleth vs that wee shall not be disappoynted of our wages for our wel seruing of him. Furthermore let euery of vs examine him selfe well, and he shal finde that that is not the match wherby we must obteyne saluation: for there is none of vs all but he may condemne him self by his own life, if he iudge without flat­tering. But after that God hath spoken after that fashiō, he offereth vs remedie in the Gospell, and telleth vs that for as much as we be damned, and can not hope to attayne any saluation by our works: he him selfe offered it vs of his own free goodnesse, bicause it plea­seth him so to doo. And for that cause S. Paule answereth, If the law had bin giuen to iustifie, I coulde wel inough graunt that righteousnesse should be giuen vs by it. But let vs see whether God ment that or no. It is certayne he ment it not. Then sendeth he vs to Gods purpose: as if he should say, that the Hypocrites which are so puffed vp with pride & ouerweening, that they think they be able to iustifie them selues, & to win heauen, are il expounders of Gods law, yea & fal­sifiers therof. For men must alwayes haue an eye to the intent of the speaker. Now God ment not to set men a gog with any trust in their own wit & deseruings: for we be too much giuen to that of our own nature. VVe see it hath bin a common error through the whole world in all ages. Therfore we nede no scholing to persuade vs that we be able folke, & that we can bind God to vs by our ver­tuous doings. But contrariwise God hath giuen vs his lawe, to the intent we should be wounded with it as with a sword, & the stripe be so deadly as we might be constrayned to flee to him for succor. Seeing then that Gods will it to slea vs by the Law, it is not giuen vs to make vs righteous. And therfore they that seeke their life & welfare there, beguile them selues: and there is no reason why they should alledge for thē selues, yea? how so? God hath promised me it. No, but they must consider to what end he saith so. Now we see how S. Paul hath discussed this question, that there is no contrarie­tie betweene the Law & the Gospel, though God alter the maner of his speech at the first blush. Now he addeth afterwarde, That the Scripture hath shut vp all [...]der sinne, that we might obteyne the promise [Page 164] by the fayth of our Lorde Iesus Christ. VVhen he sayth that the scrip­ture hathe shutte vp all vnder sinne, he sheweth that men are too­too blockishe, too thinke that God ment too assigne them a due wages or hire, when he dyd set them downe this condition. He that dooth these thinges shall liue in them. Lette them reade the whole lawe, let them searche the contents and substance of it, let them looke well vpon the whole holy Scripture: and they shall finde that it accuseth and condemneth all men from the moste to the least, without any exception. Now if we be al condemned, euen by the law: what would we more? Must it not needs be that we be tootoo much blinded with hypocrisie, when we will needes binde God to vs after this sorte, notwithstanding that we be farre wyde from all righteousnesse, and he hath tolde vs that we can not com­passe it in his sighte, but that we must bee vtterly ouerwhelmed? S. Paule alledgeth not heere any text too shewe that the Scripture hath shut vp all vnder sinne, but taketh it as vtterly certayne and which ought not to bee doubted of any more among the faithfull. And for proofe thereof wee see, that euen from the creation of the world, we be all of vs corrupted in Adam. His sinne condemned not him selfe onely, but also all his whole ofspring, and all of vs are falne in that fal of his. Gen. 6. a. 5. And thervpon it is sayd, that al our thoughts are rebellings agaynst God, and there is nothing but naughtinesse in vs. VVhat then is mans wit? A warehouse of all wickednesse. And seeing that God hath auouched it to be so at a word, what shal wee gayne by chalenging this or that too our selues? For all our startingholes shal but increase our miserie, bicause that in so doing wee spite God, and kindle his wrath so much the more. For wherto serued all the sacrifices, but to shew vs to our faces, that all men are vtterly accursed so long as they continue in them? And although there were no sacrifices at all, yet very experience sheweth it. Let euery of vs enter into himselfe, let him consider what maner a one he is, and let him viewe himselfe in the perfection which the holy scripture requireth at our hands: & he shal wel find that there is no way for him but to imbrace the promise of Gods mercy which he maketh vnto vs, Es. 43. c. 25 whē he sayth that our iniquities shal be wiped out, & that there is no way for vs to come to him, but only by his loue. [Page] And doth he not hereby still bewray our sinne? specially seeing he setteth down Iesus Christ for our rightuousnesse? But if any mā list to haue a larger & certener discourse hereof, let him ad that which S. Paule setteth down in the third to the Romans, Ro. 3. b. 19. where he setteth foorth the thing largely which is touched here briefly: & then shal he see yet better how the scripture hath shut vp all vnder sinne. For there S. Paule alleageth the texts that serue to bewray mans nature till Gods haue drawen him backe, changed him, and fashioned him new agayne. Psa. 14. a. 1 Like as when he sayth that God looked downe heere bylowe, to see if he could find any soundnesse, and all were corrup­ted, yea and festered in their naughtinesse, and there was not so much as one that sought after God. Nowe it is certayne that there, there is no speaking of two or three, but generally of all men in whom God hath not wrought to gouerne them by his holy spirite. Therefore it is all one as if Dauid did shewe vs in a paynted table, what maner of ones wee bee by birth and heritage. Afterwarde he addeth that which is written in the fiftith Psalme, and in all the re­sidue, Esa. 59. b. 8. &c. 16. and finally alleageth Esay also, to shewe that God was fayne to serue his turne with his own arme, when he purposed to redeme men. VVhat is it (sayth he) that men haue done in that behalfe? For they do but runne forwarde, and cast themselues headlong in­too all cursednesse and transgression. They doo but wander: they loue shifting, sutteltie, falshod, and lying: to bee short, when God had looked that men should haue helped to bring themselues too saluation, they were rather a hundred thousand times more in dan­ger of perishing. S. Paule therefore alleadgeth all those things. Nowe let vs flatter our selues as muche as wee list: yet can not the things bee called backe which God hath pronounced vpon vs. And as ofte as wee reade the sayde textes, Rom. 3. and heare Sainct Paules expounding of them in the forealledged chapter: it is for vs too cast downe our heads, and to receyue the shame which we deserue: namely to be berefte of all glory, and too seeke at Gods hande the things that we want. And thus ye see how the scripture hathe shut vp all vnder sinne. In the eleuenth chapter to the Romans he saith that God hath shut vp all vnder sinne, Ro. 11. d. 32 too the intent to haue mer­cie on all. But there he [...]seth yet one steppe higher. For he spea­keth [Page 165] not of the things that are told vs in the law and the prophets, but of Gods secret iudgement, in that it was his will that all of vs shoulde bee as good as drowned in destruction, to the intent that there should be no saluation but only by his goodnesse. Then if it be demaunded why God hath suffered men to fall into so misera­ble plight: it is bycause he will haue vs beholden to his only mercy for all things. Truly this will seeme straunge to many fantasticall persons, whiche would fayne restrayne God to their measure, and are so rash that when Gods determinations passe beyond theyr fleshly reason, by and by they condemne him for spitefull and cru­ell. Yet for all that, S. Paule will haue vs too rest vpon thys saying, that God hath shet vp all vnder sin, that is to say, that he could well haue created vs much stedfaster and perfecter than he hath done. He could haue preserued vs as he doth his Angells. He could haue giuen vs such constancie in the person of Adam, that wee shoulde haue entered into the heritage of heauen without dying. Yea and he could haue made that no mo should haue falne in the person of Adam, but Adam alone. But he listed not so to do. If it be demaun­ded why the mischeefe spreaded out further: is it not bycause God would haue it so? Therefore we must in this cace, as it were brydle and imprison ourselues, and receiue the doctrine in suche wyse as Sainct Paule hath vttered it: namely that God hath put vs all vn­der sinne, to the intent we should resort to him for mercie. But it is not ynough that God hath so determined it in his secrete purpose: it was requisite also that the determination shoulde be published and knowen. For vntill such time as men perceyue themselues too be condemned: they will still be weltring in some vayne selftrust, and boast of themselues, as we see too much. The Scripture there­fore must be fayne to bring vs to this vnderstanding, that euery of vs may condemne himselfe for a sinner, as it were with his owne mouth, yea and that we do it vnfeynedly. And why? Bycause it is by beleeuing, that we obteyne the promis, that is to say the rightu­ousnesse that is freely promised vs. Ro. 11. d. 32 In the sayd text of the eleuenth to the Romanes whych I alledged euen now, Sainct Paule sayth, to the intent to shew mercy vpon all: but heere he sheweth that it is not for all men to be partakers of it in generall. For wee knowe [Page] that the greatest number perisheth in their sinnes, bycause they re­fuse the remedie that is offered them in the Gospell. And why then doth Sainct Paule speake of all? It is asmuch as if hee should saye, there is none other help for vs but only Gods looking vppon vs with pitie, of his owne meere goodnesse, that pardoning our offen­ces and receiuing vs into his fauour, he take vs for his children, too bring vs to the heritage of the kingdome of heauen. VVe see then that Sainct Paule did not without cause say that God will haue mercy vpon all: not that euery man is comprehended vnder that word all, but to exclude and put away all selfrightuousnesse of man. Moreouer we see how the meane is expressed heere: namely that wee must obteyne the promis by fayth, Iohn. 3. b. 16 according as Sainct Iohn sayth that God so loued the world, that hee spared not his onely sonne, to the end that whosoeuer beleeueth in him should not pe­rish but haue life euerlasting. VVill wee then enter into the trea­sure that is shewed to vs heere? Faith must be as a keye to open vs the dore. For God calleth vs to it, but it is not ynough for vs too be called only: it behoueth vs to answer according to this saying, you are my people: Esai. 25. b. 9 yea Lord, and thou art our God. VVhen hee sayth, [...]. 63 b. 16 you are my children: let vs answer, Lord we come to thee as to our father. But surely we cannot answer so of our owne proper motion: it must be giuen vs of the holy Ghost. Howbeit the que­stion is not heere whither fayth come of mens selues or no. Sainct Paule doth no more but declare that to be quit before God, and to be drawen out of the dungeon of cursednesse wherein wee are all of vs plunged, we must not bring any thing of our owne, as though we would go about to bind God, and that it were meete for vs too imagine any desert of our owne: but come too craue hys fauoure which is offered vs freely without any duetie to vsward, and settle our trust there, so as we hope not for any welfare otherwise than bycause God sheweth himselfe mercifull towards vs. I haue de­clared already wherefore this serueth. Surely men would alwayes fayne cloke themselues with some presumptuousnesse, as wee see that Adam dyd: who though hys owne sinne vpbrayded him, so as he was afrayde of Gods maiestie, did neuerthelesse seeke fig­leaues to couer himselfe withall. At the same poynt are we. How­beit, [Page 166] it is but a beguiling of ourselues too come before God, lyke whytelimed walles, and to thinke to be accepted at his hand: for he hath an eye to the soundnesse of the hart, which is not to be found in any man. For so long as he letteth vs alone in our owne kinde, wee bee naughtworth, how fayre a show soeuer wee make too the worldward. Againe, when he hath reformed vs, and giuen vs a good desire too walke in his feare, whiche thyng all the faithfull must needes haue: it doth not follow therefore, that our affection is full and perfect: no, it commeth farre short of it. And yet, that which we haue, we hold of his meere grace. So haue we not any thing to glo­ry of or to rest vpon howsoeuer the world go: wee cannot ground ourselues vpon our owne deseruings. True it is that the faythfull must seeke to gyue themselues wholly vnto God: for wee cannot bee members of our Lord Iesus Christ, except wee be sanctifyed by hys holy spirite, as wee shall see in tyme and place hereafter. And our Lorde Iesus Christ cannot be deuided nor cut in peeces as infinite as he is. Although our sinnes bee forgiuen vs by hys death and passion, and washed away and clenzed by hys bloud, and that the same washing be gyuen vs to fashion agayne the image of God hys father in vs, so that we must bee made new creatures in hym: yet notwithstanding howsoeuer we fare, it is not for vs too preace boldly before God, as though we were worthy to be recey­ued, or as though wee brought him any thing wherewith to binde him. For if we presume to alleadge one thing or other to him, first and formost all that we haue commeth of him. Agayne on the o­therside we be conuicted of a hundred thousand faultes, and when we go about any good worke, we shall no sooner haue done it, but it shall be infected with some spot or other, so that if it bee tried ri­gorously, it shall always be subiect to condemnation. Then must we needes keepe our mouthes shut: so that if wee will haue God fauo­rable and mercifull to vs, we must bring nothing with vs but onely fayth, no, but only fayth. Neuerthelesse it is not meant that euery man shoulde take the bridle in his necke too do euill (as I haue declared already heeretofore:) it is not meant that wee shoulde bee voyde of Goddes spirite, nor that wee shoulde welter in all wickednesse: no, but heere the cace concerneth onely oure trust wherevppon wee may ground ourselues too call GOD [Page] our father, that we may be sure of the eternall heritage. If we go to our owne works (as hath bin declared afore) there will be no cer­teintie at all. For why, it is not a worke or twayne, or three that is required, but a perfect obedience, which was neuer yet found in a­ny mortall creature. Truly if the Angells should come to account before God, they could not answer to that perfection of rightuous­nesse: & much lesse were it possible that we which are but wormes, and which sucke vp sin as a fish doth water, Iob. 14. d. 18. &. 15. b. 6. (as Iob sayth) should be so sound that God should receiue vs for our worthinesse. To bee short, wee must quite and cleane giue ouer the trust of our owne works, and acknowledge that there is nothing but condemnation in vs, if we mind to haue the promis performed towards vs. Thus ye see in effect what Sainct Paule meant too declare in thys text. And now he addeth immediatly, that before faith came, we were kepte vnder the law, and as it were shet vp till the faith was reueled. Heere the words Lawe and Faith would be somewhat darksome, if they were not opened more at large. For sometimes when the scripture spea­keth of fayth, it meeneth all religion, and comprehendeth all the instructions that are giuen vs in Gods booke. Sometimes it mee­neth the certeintie of beleefe which we ought too haue when wee come to pray vnto God, bycause wee may not step to him at al ad­uenture, but accept the grace that he offereth vs. Then in asmuche as Gods promises depēdeth not vpon our deserts, but is altogither freely and frankly giuen vnto vs, and we are made partakers by our Lorde Iesus Christ: if we imbrace the same, our so doing is called fayth, and so hath Sainct Paule taken it hitherto, and likewise in his Epistle to the Romanes, and in all other places where he discour­seth or treateth how we may be iustifyed before God, or how we may come in his fauour, for they be both one thing, as I haue sayde afore. But in this text the word Faith hath yet a more peculiar sig­nification, which is, the reuelation [or discouerie] which wee haue by the Gospell. For it is very certaine that the forefathers had the spirit of faith or beleefe, according as I haue shewed you alreadye that Abraham was iustifyed bycause he beleeued God, & that wee also must be fashioned like to his example in that behalfe, as where­by we be made his children to come to the kingdom of heauē. Then [Page 167] had faith his full strength at all times, and there neuer was any o­ther meanes to set God and men at one: but yet was not the fayth reueled in Abrahams time, bycause our Lorde Iesus Christe who is the very pledge and substance therof, was not yet come intoo the world. Thus ye see how we be iustifyed freely at this day, and with­out any desert of our owne. And why is that? For he that beleeueth that Iesus Christ died for our sinnes, and is risen againe for our iu­stification: Ro. 10. b. 10 hath all the whole. And as it is sayd in another place, our beleeuing with our hart maketh vs ryghtuouse, and our confessing with our mouth maketh vs safe. But now had Abraham had oure Lord Iesus Christ discouered vnto him as we haue him at this day, (in somuch that he is as good as crucified among vs as Sainct Paule hath sayd heeretofore:) his fayth had bin all one with ours. But it was yet after a sort ouercouered, that is to say, although Abraham trusted in Iesus Christ, hoping for saluation at his hande, and al­though he vtterly distrusted himselfe, knowing that there was ver­tue in him that might go for payment before God: yet was he hild still vnder shadowes, & was fayne to looke at Iesus Christ a far off. For he was not yet named the day sunne of rightuousenesse, as hee is called in Malachie. Malach. 4. a. 2. Now then we see what Sainct Paul meant by saying that faith was not yet come namely that the cōuenient time of the reueling of it to the world as it is nowadayes by the Gospel, was not yet come, so that the fathers were shet vp vnder the lawe. So therefore, heere is some peece of difference, and some peece of likenesse: in somuch that if it bee demaunded what the state of the fathers wer that liued vnder the law: it is to be answered, that part­ly it differed from ours, and partly was al one. How were they both one? In this, that God had shewed himselfe mercifull to our father, howbeit for our Lord Iesus Christs sake: and that Abraham percey­uing how it stoode him on hand to put his whole trust in the meere grace of God, gaue ouer himself, and so his beleeuing was reckened to him for rightuousnesse, as we haue seene afore. In lyke cace was it with all the Patriarks and Prophets. So then their taking was all one with ours, in that they grounded themselues vppon our Lord Iesus Christ, and boasted not of any thing saue onely Gods mercy, and had the promises of the inheritance of the heauenly life, as we [Page] haue. Yet was there also a diuersitie, bycause they were fayne to haue Sacrifises, washings, and such other like thinges, till the com­ming of our Lord Iesus Christ. And when the law was giuen, so as there was a Preest that entered into the Sanctuarie to be an inter­cessor, and the people stoode aloofe a great way of, and a veyle or Curtayne was drawen in the middes of the Tabernacle to make a darkening of things: ye see they were thinges wherein the state of the fathers differed from ours: for during the absence of our Lord Iesus Christ, they had Ceremonies & figures, whereas we haue the very body & substance of them, Colo. 2. c. 17 as saith S. Paule to the Colossians. For God biddeth not vs to offer any mo Calues, Sheepe, or Oxem to wipe out the spots of our sinnes. But he telleth vs that we must be sprinkled with the bloud of our Lord Iesus Christ, through the power of the holy Ghost, & that in our Lord Iesus Christ we shall find all that is requisite for our saluatiō. Ye see thē that as now faith reigneth in ful power: that is to say, whereas the fathers had but a little tast of it according to their mesure: it is fully & opēly reueled vnto vs. And for this cause S. Paul saith, that the fathers were after a sort restreined or shut vp: so that he likeneth the law to a bōdage, & in very deede so was it, & he will hereafter shew what maner of bōdage it is. It is not ment that the fathers obteined not the euerla­sting life which we hope for, or that we shal not be crowned all to­gither at the last day: but that God was fain for a time to weeld thē like little babes. And for that cause also doth he vse the similitude of a scholemaster, & wil againe set down a third similitude of Tutors & gouerners. Howbeit for asmuch as this shal be handled in his due place, let it suffise vs as now to vnderstād, that whereas S. Paul like­neth the law vnto a bōdage, it is to shew far greater fauor to vs, thā he did to the fathers that died before the cōming of our Lord Iesus Christ, bicause he vseth vs now after a freer fashiō. And the secōd si­militude doth yet better expresse that the Iewes were as children, & we now are as mē growē. For this word Scolemaster betokeneth a master of childrē, he saith thē that the law executed the office of a Scolemaster, to traine vp the childhood of the people in old time. And herevpon it may be cōcluded, that the faithfull which beleued in Iesus Christ before he was manifested to the worlde, were Gods [Page 168] children as wel as we. And if they were children, then were they al­so heirs. Herin we see that we must not make thē like brute beasts, as some fantasticall heads do, which thinke that the Iewes contēted themselues with the possession of the plentifull land that was pro­mised thē, & cared for no more but to be wel nurrished & sed ther: for that is too cursed a blasphemie. But Iesus Christe serueth not to fil mēs bellies & to feede their paunches: he serueth to bring vs to the heauenly life. Iohn. 8. g. 56 It is said that Abraham saw his day: that then was the thing wheron he rested his cōscience. And wee see how Dauid did always looke vp higher thā the world: & Iacob at his death euē though he was giuing vp the last gasp, Ge. 49. c. 12. and looked not to liue any longer in the world, said he would trust in the saluatiō of God. The aunciēt fathers thē were not little childrē after such a sort, that they were not marked with Gods holy spirite, nor called by him to the inheritance of the endlesse life: but onely in the measure of faythe, which was the differēce betwene thē & vs. And how was that? Euē bicause the law whiche they had was yet wrapped in figures & sha­dowes: whereas now Iesus Christ leadeth vs right forth to heauē. And whereas I said that they were inferior to vs in the measure of faith: I meene not that Abraham, Dauid, & other like had a weaker faythe thā we: for seeke we neuer so narowly through the whole world, it is not to be presumed that any one creature is to bee found at thys day, which hath the hundreth part of the faith of Abraham or Da­uid. And the excellēcie of their faith appeereth in this, that although they had not the promises so apparant as we haue, but very darkly, yet notwithstāding they ouerdame all such temptations as woulde haue ouerthrowē vs a hundred thousand times. If any of vs wer put to the induring of the incoūters of Abraham or Dauid, what would become of vs? Ge. 21. c. 25. For Abraham was a wayfarer al his life lōg in a strāge country, wher mē grudged him water to drinke, though he himselfe digged the welles. He was put to as many plunges as could be. Fi­nally God exercised him in so many incoūters, that he semed to be minded to throw him into the bottom of hel: and yet neuerthelesse his faith abideth stil vnvāquished. As touching Dauid, he was driuē a lōg time frō place to place. Being hunted out of the whole realme & hauing no succour to retire vnto, but [...] amōg the infidels and [Page] enimies of God, or else into dennes and among wyld beastes: he was moreouer put to such reproche, that euery man cursed him as the veriest villayne and kaytif in the world: and yet for all that, he hild out still, hee called still vppon God, and hee neuer fell to any murmuring or blaspheming, but rather glorifyed God in those his extremities and distresses. So then wee see that their faith ought to make vs all ashamed. And when euery of vs shall haue looked wel into his owne conscience, wee shall fynd that wee scarsly haue any little peece of the faith that they had. But the greatnesse of their faith must not be measured heere by the constancie and ablenesse that euery of them had to trust in God. VVhereby then? By the outward obiect of their fayth. As for example: Although Esay was an excellēt teacher, so that his like is not to be found in the world: yet the least preacher that setteth foorth the Gospell purely, shall be preferred before Esay, Math. 11. b. 11. as is auouched by the mouth of our Lord Iesus Christ hymselfe. And why is that? Bycause that although Esay was as an Angell, and spake with such authoritie yea, and maiestie, as were able to touch the hartes to the quicke which are most falne aslepe in this world, in somuch that euen God himselfe seemeth to haue opened his owne holy mouth in him, and his words were not as the words of a mortall man: yet did he hold but the manner of teaching that was conueniēt for that tyme: that is to say he did set foorth the lād of Chanaan as a pledge to those whom he taught, & keepe them to the Sacrifises, washings, figures, shadowes, & al other like things, whervnder he shewed what the happinesse of gods chil­dren is. Esai. 54. c. 11. &. 60. c. 17. As for example, we see how he likeneth the church to a pa­lace builded of gold & siluer and preciouse stones. Yee see then that his maner of dealing was fashioned vnto the darknesse of the law. But now our Lord Iesus Christ is set forth vnto vs, although a sim­ple man preach the Gospel, which hath nother great eloquence nor authoritie: yet shall hee as it were poynt at Iesus Christe with his fingar, he shall shew vs how we be in the time of fulnesse, and ther­withall hee shall assure vs that our sinnes are forgiuen vs in the death and passion of our Lord Iesus Christe, in somuch that Gods wrath is pacified, and victorie obteyned for vs ouer death. Thus ye see that the diuersitie is [...]. doctrine, and not in the qualitie of the [Page 169] fayth as it is in euery mans heart. For although Abrahā had a won­derfull fayth, and such a one as we shall not finde nowadayes in the worlde: yet was it alwayes hemmed in with the sayd Ceremonies and shadowes. Dauid was an Angell and myrror of all perfection: and yet for all that, he was faine to be subiect to the same order that the common people were, and to vse all the Ceremonies that were then in vse, and his looking at Iesus Christ was but a farre off, by­cause there was the said Curtain before him, which letted him that hee coulde not beholde his glorie as it is shewed vs nowadayes in the Gospell. And although we know not the hundredth part of the things that were disclozed to Dauid and Abraham, to make them in­uincible agaynst all temptations, and to make them fight so manful­ly that god might be glorified in them, and to make them beare out all brunts: yet had they not that which we haue: that is to wit, they had not the pledge Iesus Christ deliuered vnto them, as we haue, to the ende we might call vppon God his father, bycause we be mem­bers of his bodie, and hee is our heade, assuring our selues that he and we are all one, with condition that his goodes become ours, and that we haue full inioyment of them at this day. Thus yee see that our fayth is greater than Abrahams was, not in respect of our per­sones, nor yet in respect of any stedfastnesse and firmnesse that is in vs: but in respect of the doctrine or teaching of it, which we terme the obiect of fayth, that is too say, the thing that is sette before vs from without. And so ye see why Saint Paule sayeth that the fa­thers were hilde in warde as it were vnder a Schoolemayster, tyll the comming of our Lorde Iesus Christ. Math. 13. b. 16. Nowe we for our part haue cause too magnifie Gods goodnesse, according also as oure Lorde Iesus Christ exhorteth vs, saying: blessed are the eyes which see that which you see, and the eares which heare that whiche you heare. For many Kings and Prophets haue desired the like, Iam. 2. d. 23. and haue gone without it. Beholde, Abraham was called Gods freend. Beholde, Dauid is reported too haue bin founde according too Gods owne heart: Act. 13. c. 22 and yet for all that, hee was fayne too looke aloofe at the promises which are now as it were cast into our lappes, and whereof we haue our fill. They sought Iesus Christ then absent and hidden, and they wayted for him. But now that our Lord Iesus Christ hath [Page] come downe into the worlde and bin conuersant here, he hath gy­uen vs a sure warrant that all is performed as he himselfe declared at his death. Iohn. 19. c. 30. VVhat a lewdnesse then is it, if we nowadayes bee not much the more inflamed and quickened vp to followe the promises of the Gospell, where God communicateth himselfe so familiarly vnto vs? So then on the one side wee haue cause too yeelde vnto God his deserued prayse, for that he hath vouchsafed to exalt vs, I say vs miserable creatures to so high dignitie, as to preferre vs be­fore all the holy kings and Patriarkes that lyued vnder the Lawe. Howbeit heerewithall let vs take good heede, that this benefit and prerogatiue turne not to our double condēnation for our vnthank­fulnesse in not making account of so great a good turne so offered vnto vs. Nowe although Abraham were still hilde vnder after the maner of a childe (as I haue sayd alreadie:) yet forsooke he both his kinsfolke and natiue Countrie, and went as a poore wayfayrer into a straunge lande, where he was hunted and tossed from post to pil­ler in continuall languishing. And if he had repented him, could he not haue returned into his owne Countrey againe? Yes: but the A­postle in the eleuenth to the Hebrewes telleth vs, that he had such a trustfulnesse and so constant a fayth, that he hilde out euen to the last push: insomuch that hee shewed by effect, that his minde was wholy set vpon the kingdowme of heauen, and not intangled with this worlde: and yet notwithstanding, for all that both hee and the rest of the holy fathers walked after that maner before vs: yet tary they still for vs at this day, and receyued not the promises which are manifested to vs in the Gospell. For while they liued they had but a small taste of that which is reueled to vs nowadayes, & which is layde open before vs. VVo be to vs therfore if we be not warned and inflamed to receyue Gods offer, whē he vttereth the infinite ri­ches of his goodnesse, to winne vs and to draw vs in such wise from this worlde, as we may come to yeelde our selues freely vnto him. Then if suche gracious dealing moue vs not too come vntoo him, nowe that wee bee menne growen, notwithstanding oure raw­nesse and infirmitie, and too take the yoke whiche hee layeth vp­pon vs, and too suffer hym too gouerne vs vnder hys obedience, yea and too take courage and stoutnesse too vs to defye Sathan, [Page 170] and the whole worlde, and all the allurements thereof: say if we ouermayster not all these conflictes: surely wee shall pay right deerely for the grace that is offered vs in the Gospell. And there­fore lette euerye of vs bestyrre hymselfe, and take oportunitie whyle God allureth vs, and whyle the tyme of saluation, and daye of fauour is present. And seeing wee bee so feeble that wee doo but dragge oure legges after vs, let vs praye God too streng­then vs, and too redresse oure lazynesse and coldenesse. Also let euerie of vs streyne and inforce hymselfe: and sythe wee bee so hemmed in with the snares that Sathan hath layde for vs, let vs walke so muche the more in the feare of God, that wee may ouer­come all Sathans lettes and wyles, and go forwarde in the way that God hath set vs in, and followe the fathers that are gone afore vs, which tarie still for our companie, that we might be gathered vp all togither intoo the heauenly lyfe, at the blessed comming of oure Lorde Iesus Christ.

Nowe let vs fall downe before the Maiestie of oure good God, wyth acknowledgement of oure faultes, praying hym that wee maye so mislyke of them, as wee maye not onely bee sorye and seeke forgyuenesse of them, but also bee renued by true re­pentaunce, and go forwarde and bee confyrmed in it more and more, tyll wee bee cleane ridde of all vyces, and bee so fashio­ned lyke too hys Image, as hys glorie maye shyne foorth in vs, euen tyll we enter into the full possession of the inheritance that he hath promised vs. That it may please him to graunt this grace, not onely to vs, but also to all people. &c.

WE haue seene heretofore to what dignitie we be aduaunced by the Gospell. For not only we be called to be of the felowship & company of the holy fathers whom God honored so high­ly: but also our state is yet more woorthie and noble, bicause we be deliuered from the bon­dage of the Lawe, whervnder they were hilde. And for the better confirming of this doctrine, S. Paule addeth that we be al made the children of God by beleeuing in our Lord Iesus Christ, Iohn. 1. b. 12 ac­cording also as it is sayd in the first Chapter of S. Iohns Gospell. For there this dignitie is commended to vs as it deserueth: namely, that we haue preeminence and prerogatiue to be counted. Gods children through fayth, verely for our Lorde Iesus Christs sake, who is his only and naturall sonne. For that tytle belongeth alonely to him by right, and is cōmunicated to vs but only by grace, inasmuch as God hath voutsafed to adopt vs for his sake. So thē Iesus Christ is the hed of the Church: howbeit for his sake god acknowledgeth & auoweth vs for his children. And here we see that the word Beleefe importeth more thā mē cōmōly take it to do, according also as I haue declared before. For they that are not exercized in the holy Scripture, thinke it straunge that God should honor vs so highly for beleeuing, & (to their seeming) fayth is not so great a vertue that it ought to obteyn so great a benefite. But I haue shewed you heeretofore, that our be­leeuing in Iesus Christ is not as the crediting of some storie when we heare it or reade it, but a receyuing and conceyuing of him in­wardly with full assurednesse as hee is offered vs by God hys fa­ther. Therefore when wee imbrace our Lorde Iesus Christ, as the partie that hath made amendes for our sinnes too reconcyle vs too God, so as wee repose the whole trust of our welfare in him, not [Page 171] doubting but that hee hath brought vs all that is for the inheriting of heauen: I say if wee bee once assured of that: it is no maruell though God acknowledge vs as his children for our beleefes sake. Howbeeit therewithall we must call to our remembrance, what we haue discoursed before: namely that this [benefite of God in ac­knowledging vs to bee his children] commeth not of any desert of fayth, neyther must wee wey it heere in the balance what maner of vertue it is: for wee bee made Gods children by free adoption. If a man demaunde the cause: I answere, that the verie well spring and foundation is not too bee sought elsewhere than in Gods one­ly goodnesse, inasmuche as it pleased him too pitie vs. Neuerthe­lesse it is brought to passe by the meanes of fayth (as I haue saide al­readie,) bycause that beeing rid of all fonde ouerweening, and ac­knowledging our selues to be damned in our owne nature, wee flee for refuge to our Lorde Iesus Christ. Thus you see in effect what S. Paule ment to say. And he goeth on still with the matter, to the end we shoulde knowe, that onely fayth ought to suffice vs to the attey­ning of saluation, without seeking any other meanes one way or o­ther too helpe vs. VVhat shoulde wee desyre more than that God shoulde acknowledge vs for his children? VVill we needes haue an ouerplus added too so inestimable a benefite? Ye see then that our full felicitie and perfect glorie, is that we haue leaue to call vppon God as our father, not doubting but that seeing he hath receyued vs into his fauour, hee will also handle vs as his owne children. But howe shall we come by that? Saint Paule sayth it is onely fayth that maketh vs parttakers of that dignitie. Then let vs conclude, that the Lawe can nothing aduauntage vs, or else it must needes bee that wee bee woonderfull couetous, yea and as good as out of our wits, to desire more than too be the children of God. Iob. 1. b. 6. The Angelles are greatly honoured in the holy Scripture, and yet the cheefe tytle that is giuen them, is that they be the children of God. Now seeing that we, we (I say) poore wormes of the earth, in whom there is nothing but filthynesse, no nor aught but corruption of sinne, bee matched with the Angelles, insomuch that God openeth vs the kingdome of heauen, and intendeth too haue vs fellowes with them, who bee vertues & are nere about him, seing (I say) that we be made partakers [Page] of that glorie: shall we be so presumptuous to seeke I wot not what moreouer? Truely it is not onely fayth that maketh vs to obteyne that benefite. VVherfore lette vs learne to renounce all other meanes that may bee set before vs: for when men offer vs any o­ther helpes as though the fayth that we haue in him were not suffi­cient, it is but a turning of vs away from our Lorde Iesus Christ. That then is Saint Paules meaning. But wee shall neuer conceyue the frute that is conteined in this texte, except we alwayes beare in minde, that by this worde Fayth S. Paule meaneth to exclude all the desert & worthinesse that men suppose or imagin thēselues able to bring with thē vnto God. VVhen they will needs go through with the matter by their owne power and vertues: It is all one as if they would cut off a peece of the grace of our Lord Iesus Christ. But he cannot be rent in peeces or deuided. Therefore all the working of our saluation must come of him alone, and we must not skulk heere and there, nor seeke bywayes, but come right forth vnto him by the streyte way of fayth. Herevpon S. Paule addeth, that beeing baptised in Iesus Christ, we haue put him on. And this is too take away a doubt that might be cast heere, namely howe it is possible that we should become the children of God, seeing that that dignitie is peculiar to our Lorde Iesus Christ. Heb. 1. d. 15 For whereas he is called the Sonne of God, the Apostle sheweth that that tytle cannot be verified of the verie Angels of heauen. True it is, (as I haue sayde heretofore) that they be named the children of God: howbeeit, that is not without an ad­dition. So is it out of doubt, that there is not any creature to whom that dignitie belongeth. But nowe seeing that Iesus Christ is the on­ly sonne of God, howe doth the same extende vntoo vs? S. Paule declareth that it is by reason of the vnion that is betwixt him and vs, Iohn. 17. d. 32. according as it is sayd in the .xvij. Chapter of. S. Iohn. Then if we were not one with our Lorde Iesus Christ, surely wee should haue none acquaintance at all wyth God: for we be quite cutte off from all hope of lyfe by sinne. Yea and wee must needes be as deadly e­nimies vnto him, and he vnto vs, till hee haue altered and renued vs. Howsoeuer the worlde go, beeing separated from Iesus Christ, and considered in our owne nature, we bee vnworthie too be called men, and therefore much lesse can we boast that God is our father. [Page 172] But here (as I sayde) Saint Paule intended to assoyle that question, saying that by Baptisme we be clothed with our Lord Iesus Christ. And this similitude of clothing is verie ryfe in the holy Scripture, and it betokeneth in effect, that Iesus Christ is our apparell or ray­ment, whereby all is couered and buryed that might make vs to be reiected at Gods hand, and grace is purchased vnto vs, so as he doth not any more sift vs and search vs in our selues, but accepteth vs as if we came in the very person of his owne Sonne. To be short, Saint Paule ment to shew here the vnion that is betwene our Lord Iesus Christ and all the faythfull, which are the members of his body. And like as all the substance of a tree commeth from the root, and al the powers and abilities of a natural bodie come from the head: euen so is it betwene the sonne of God and vs. For (as I haue sayd alredy) we haue not so much as one drop of the heauenly life, but of his inspy­ring or breathing into vs. Therefore if we will come vnto God, and be partakers of the holy Ghost, and of the giftes that belong to the endlesse life: let vs be in Iesus Christ, and not thinke our selues to be any thing or aught worth of our selues. And for the same cause, our Lorde Iesus Christ in the sayd text which I alledged out of the xvij. of S. Iohn, setting out the true and perfect happinesse of his, fayeth: Father I pray thee that they may bee made one with vs. Ye see then that the way for vs to get out of the dungeon of death wherein we were drowned, is to be vnited to our Lord Iesus Christ by the bond of fayth. Now S. Paule sayth, that that is done in Bap­tisme. Not that all they which are baptized are true members of Iesus Christ in deede: for we see the cleane contrarie, insomuch that there are some which vnhallow and defile all the holinesse of Bap­tisme, and are giltie of high treason too God, bicause that whereas they professe to holde of Iesus Christ, they despyze and spyte him, and are as dung and filthinesse too marre all things. Baptisme then maketh vs not all Christians, and againe wee knowe, that too bee made the childe of God, is too great a benefite to bee fathered vp­pon a corruptible Element. VVhat is the water? Too say that the water begetteth or regenerateth vs againe, and that thereby we be deliuered from death, and obteyne the glorie wherein God lyf­teth vs vp too himselfe: as (say I) a peruerting of all order.

[Page] But first of all let vs marke here, that when Saint Paule speaketh of Baptisme, he presupposeth that we receyue the thing that is of­fered vnto vs in it. Many that are baptised do wype away the grace of God: and notwithstanding that it be offered them, yet they make themselues vnworthie of it through their vnbeleef, lewdnesse, and rebellion. Thus yee see that the power of baptisme is disfeated in many men. But when there happeneth a mutual agreement & me­lodie betwene God and vs: then hath baptisme the effect whereof S. Paule treateth and discourseth in this text. And so the thing that maketh vs Gods children and clothed vs with Iesus Christ, is that God draweth vs out of the corruption wherin we were by nature, and will haue Iesus Christ to be our head, and vs ingraffed into him to be parttakers of his goods. Therfore looke when we receiue that, then is all accōplished that is figured by baptisme. If hypocrites brag of their baptisme, Gal. 6. b. 16 S. Paule sheweth them that it is but vanitie and il­lusion, saying that the circumcision of the letter is nothing: that is to say, if we loke no further but to the outward and visible Sacrament, it is all of no value. Euen so is it with baptisme: it shall stand them in no sted which with their mouthes vaunt themselues to be Chri­stians and great pillers of the Church, forasmuch as they defile the thing which God had dedicated to so excellent an vse, as I haue told you before. Then let vs marke well that S. Paule speaketh this sen­tence, not to all without exception, which beare the signe and mark [of baptisme] outwardly: but to such as fare the better by their bap­tisme. Againe S. Paule meeneth not that baptisme, that is to say the water hath the power to chaunge vs in such wise, that we should be clothed with our Lord Iesus Christ: for by that meanes God should be robbed of the prayse that is due to himself alone. But he sheweth here the meane whereby we be certified that we be the members of our Lord Iesus Christs bodie. I haue tolde you alredie, that we must not seeke any other cause of it than Gods mere goodnesse: for if we fetch windlasses one wher or other, it is like as if a mā were a thirst, and would turne his back to the fountaine [to seeke water.] Ther­fore let vs learne, that it is only God which knitteth vs to our Lord Iesus Christ, of his own mere goodnesse, & that he doth it by the se­crete power of his holy spirit, and yet notwithstanding ceasseth not [Page 173] too woorke by baptisme as by an inferiour instrument, according as wee see how all light cōmeth of him, in somuch that there was light in the world, euen before there was eyther Sunne or Moone. And yet neuerthelesse God hath stablished the Sunne whereby we haue light heere bylowe euen vnto this day. But yet doth not the Sunne serue too diminish the power that is in God alone. Againe it is sayd that man liueth not by bread onely, Deut. 8. a. 3 but by euery woord that proce­deth out of Gods mouth. And in good sooth the bread it selfe is a dead thing. VVho giueth it vs? It is God that inspireth life into vs: for wee liue in him as S. Paule sayeth in the .xvij. of the Actes. Act. 17. f. 28. And yet notwithstanding it is his will too doo it by bread, and he appli­eth it dayly too our vse, too the intent we should bee fed with it. So then there is none inconuenience that wee should bee clothed with our Lord Iesus Christ by baptisme, and yet notwithstanding that the same should proceede of Gods meere grace, and that it shoulde bee done by the secrete working of the holy Ghost, surmounting the whole order of nature, whereof baptisme dothe certifie vs, bycause we bee rude and earthly. God therefore is fayne too drawe by little and little by reason of our infirmitie, too make vs too conceyue the things that otherwise are too high for vs. For where are our wings too stie with aboue the heauens? VVee haue much a doo to creepe heere beneath vpon the earth, and therefore God is fayne too come downe to vs, which thing he doth by his Sacramentes. Thus are we clothed with our Lord Iesus Christe by baptisme, according also as S. Paule she weth by another similitude in the sixth to the Romanes. Rom. 6. a. 5. For he sayeth that we bee greffed into the death and passion of our Lord Iesus Christ, too the end also to bee made partakers of his re­surrection and life. This similitude of greffyng is as fit as the other of clothing. For take mee the syen of a tree, and cut mee of the head, or some bough of another tree, and greffe mee that little syen into it, that was taken from another, and yee see they growe bothe into one, so as they become bothe one substance, and the roote yeeldeth his sap too the little sprig that was taken from another tree. Euen after the same maner are wee greffed intoo our Lord Iesus Christe (sayeth S. Paule) and that is too the end that our old man should be crucified in him, and we be raysed vp againe in newnesse of life. But [Page] heere wee haue first too marke, howe gratious and bountifull God hath and still doth shew himselfe towardes vs, in that it pleaseth him too vnite vs too his owne sonne: for that passeth all the benefites whiche wee can conceyue in our imaginacion. And therefore also doth S. Paule proue, that all things which God hath, do belong vnto vs, Rom. 8. f. 31. and that we haue the inioying of them, whē we once possesse his Sonne. Seing (sayeth hee) that God hath not spared his owne Sonne, how should he not giue vs all things with him. Too be short, God coulde not haue vttered the infinite treasures better, than by ioyning vs after that maner to his only Sonne. It is more than if he had giuen vs heauen and earth: For surely if wee compare Iesus Christ with all the goodes of the worlde, yea and all the goodes that are aboue the earthly world: he farre surmounteth them all. Marke that for one poynt. Furthermore let vs vnderstand that God hath so vnited vs to our Lord Iesus Christ, as wee must be fayne to haue all our lyfe in him. And it serueth to humble vs the better, and to make vs perceyue how horrible a thing it is to bee wrapped in the cursed­nesse of Adam. For if the holy Scripture told vs not that wee muste be vnited to our Lord Iesus Christ, before wee can bee in Gods fa­uour: wee should not feele sufficiently the wretchednesse wherein we be hild by nature, nother should wee hate our sinnes so much as we ought to do. But now that it is tolde vs how it is impossible, (yea though all the Angels should come to our ayde, & that all the world shoulde helpe forward the matter): and too bee short, that although nothing wanted yet it were impossible for vs to come neere vntoo God, or that he should looke vpō vs with a fatherly coūtenance, yea or that he should acknowledge vs for his creatures, til we be clothed with our Lord Iesus Christ: This were ynough to make vs abhorre our selues. And needes must it be that we be worse than lothely, se­ing there is none other meanes to appease Gods wrath towards vs, and to set vs againe in his fauour, than by his couering of our sinnes, & by his clenzing of vs frō al our filthinesse & infection, by blotting out all our wickednesse: & that the same must be done by clothing our selues with Iesus Christ, according to the figure therof which we fee in Iacob, Gen. 27. d. 27. whē God blissed him by the hād & meane of his father. True it is that Iacob was ch [...]en as Iacob: but yet was he faine to be [Page 174] appareled as Esau. So was he himselfe as in respect of Gods calling of him to the heritage or birthright: and he was another man in re­spect of his borrowing of his brothers clothing. Euen so come wee also as chozen of God and as hauing his promis, whereby he assureth vs that he is ready to receyue vs to mercie: but yet must we first & formest be clothed with our Lord Iesus Christ. For if we appeere in our owne likenesse, God must needes hate and abhorre vs as we be worthie. That is the thing whereof we be warned. But in the meane while let vs fare the better by the warrant that is giuē vs in baptim, that we may be able to fight against al the temptations and distrustes which Satan setteth before our eyes to shake our fayth withall. If we be blockish so as we perceyue not our owne vices, but be as it were rotten in them, wo be to vs. But if we bee wakened, to bethinke our selues what it is to make accoūt before god, so as it cōmeth euening & morning to our remēbrance, that he is the iudge of the world and cānot giue vp his office: if we enter into our selues to make examina­ciō of our sinnes: surely we must needes be afrayd & as it were be­sides our selues: & if we had no help to releeue vs, we should needes be drowned in despayre. But let vs haue our recourse to our baptim, & assure our selues that it is not for nought that God hath called vs to be partakers of the purenesse of his only sonne, & made vs al one with him: & then shall his bloudshed haue such effect to clenze vs frō all our spottes, as we may come before God with our heads vp­right: not with such loftinesse as hipocrites haue, which presume vpō thēselues: but vpō trust of his inestimable goodnesse, in asmuch as he hath told vs that all things which belong to our Lord Iesus Christe are cōmon to vs. Againe if we perceyue our selues to haue cōmitted so many offences that Gods wrath is kindled against vs: behold, Ie­sus Christ hath offered a sacrifice, wherby we know that the attone­ment is made betweene God and vs. Seyng then that God hath so testified his loue towardes vs: let vs not mistrust but that he will preuent vs when so euer wee seeke him in true fayth, that is too say, with suche stedfastnesse as wee doubte not that he ment too disappoynt vs when hee pretended too bee so liberall towardes vs. Thus yee see that the way too make our baptisme auaylable to vs, is too vse it as a sheeld too beate backe all the distrustes that [Page] come vpon vs too stoppe vs from praying vntoo God, and from ha­uing our whole recourse vnto him, if we went not vnto him, [saying thus in our selues]: Surely it is true that I haue such store of sinnes in mee, as the number of them were able too make God too lothe mee: but therefore I will not go too him in mine owne persone: I renounce my selfe and mine owne nature, as wherein there is no­thing but shame and confuzion: and I go to him in the name of our Lord Iesus Christ, yea and he goeth before mee, he giueth mee as it were his garment, he speaketh for mee, and in his name do I present my selfe as though I were very he, bicause it hath pleased him to bee so gracious too mee as to make mee all one with him. Thus ye see that we must leaue our selues behind vs when we come before God, and wee must take vppon vs the persone of our Lord Iesus Christe, yea we leaue our selues behind vs. Not that we should not perceiue our owne misdoings and be rightly humbled and sorie for them: but [that we should doo the cleane contrarie, and] yet notwithstanding take it for a full and resolute certaintie, that God accepteth vs when wee come vnto him as in the persone of his onely Sonne. But there are very fewe that thinke vppon this. And in good sooth, although that all of vs professe the Gospell, yet wee shall finde a number that know not the true vse of baptisme, nor wheretoo it auayleth, nor to what end it was ordeyned. But such folke shall pay deerly for taking such a pledge at Gods hand. He will shewe that it is to costly a thing too bee abused, for asmuch as it is sayd to be the meane whereby we bee vnited to our Lord Iesus Christ, and ingreffed into his death and resurrection. Then whereas many haue receyed baptisme in their childhood, and haue liued a fortie or fiftie yeeres in the world with­out knowing too what ende they were baptized: it were better for them that they had bin borne dead, and too haue bin sunken a hun­dred times into the earth, than too haue vnhallowed so holy a thing. And therefore let vs bethinke our selues the better, and learne that although there bee but a little water caste vppon our heads, yet notwithstāding it is not a vaine figure: for God speaketh in it as it were from heauen, and Iesus Christe is there present as a witnesse of the vsage and operation of the sacrament, and specially his death and re­surrection are warranted too vs by it. Let vs thinke well vpon these [Page 175] things, and consider too what end we be baptized and what benefite it bringeth vs: let it bee well rooted in our hartes, and when soeuer any yong childrē are baptized, let vs bethinke our selues the better: For to what end is baptisme solemnized in the companie [or con­gregacion] of the faythfull? Truly to the end that the babe should be commended vnto God. Againe it is a certaine infraunchizing of him into the heauenly Citie, and therefore it muste not bee done in hudther mudther: but it is so excellent a deede, as ought to be done after a more orderly and solemne fashion, than any thing belonging to worldly pollicie. For therein wee haue a mirrour of the benefite that was bestowed vppon vs before, to the intent we should ioy in it to the end. But we see that the vnbeleeuers do through theyr own vnthankfulnesse depriue themselues of this adoption of Gods, and quite banish themselues from it. To the end then that we may bee confirmed more and more, wee muste consider well, that when bap­tisme is celebrated, it toucheth vs very neerely, and God calleth vs to him, too shewe vs in another bodies persone, that wee our selues are forlorne and damned by nature. Howbeit for asmuch as he hath knit vs into the bodie of our Lord Iesus Christ, we be no more con­sidered in our owne kinde, nother doth God looke what wee bee of our selues, nor what wee haue deserued: but accepteth vs as if Ie­sus Christ were in vs, as in deede wee muste not bee separated from him. This in effect is it that wee haue too consider vppon this text. Now herevpon S. Paule cōcludeth, that there is nother Greeke nor Iew bond nor free, male nor female, but that Iesus Christ is one in vs all, and all wee are one in him. And by this sentence S. Paule ment to expresse yet better, that only fayth ought to suffyze vs, and that we must ex­clude all other meanes: for else it were a derogacion as well to the grace of our Lord Iesus Christ, as to the working of his holy spirite. If any man alledge that circumcision was alwayes a recorde too the fathers, of the same thing that wee haue at this day in baptisme: the doubte is assoyled in the second too the Colossians, Coloss 2. b. 11. where S. Paule sayeth that in being baptized wee bee circumcized: [howbeit] not with mans hand, nor with visible circumcision: but that it ought to suffize vs that God acknowledgeth vs to bee partakers of the spiri­tuall circumcision, namely for somuch as baptisme is ordeyned too [Page] the same end now adayes. And let vs marke, that circumcizion ser­ued to put a difference betweene the Iewes and the Gentiles. It was (as the Scripture termeth it) a wall betwixt them, too fence in the Iewes as the people whom God had chozen. Eph. 2. c. 14 But nowe the blissing is published euerywhere, so as there is no more diuersitie. Now then baptisme being in these dayes succeeded in the place of circumcisiō, supplieth the want of that old signe, which was a figure and shadowe of things too come. And that should not needed too haue bin, if our Lord Iesus Christ had not bin away. But nowe that he is manifested vnto vs▪ we haue baptisme ordeyned in steade of it. Notwithstanding let vs marke (as I haue sayd already) that we cā bring nothing of our owne wherwith to purchace fauour before God: all that we can do is but simply to confesse our sinne, which were ynough too drowne vs in despayre. Furthermore wee haue fayth, whereby wee recouer that whiche is requisite for our saluation. I say wee recouer it, by seeking it in our Lord Iesus Christ. Nowe then if wee say, yea but wee bee weake and rude, wee cannot mount so high as too the se­cretes of heauen: let vs looke vpon the baptisme that is giuen vs, as though God reached out his hande too vs. There he sheweth vs to eyesight, after what maner he plucketh vs out of the curse wher­in we were plundged, and couereth vs with our Lord Iesus Christe, to the end that all our misdeedes should be buried by the perfection of his rightuousnesse. For wee knowe he yeelded suche obedience too God his father, that if wee come grounded therevppon, we can­not but finde fauour at his hand. Thus yee see how that on the one side God wil haue vs to rest vpon him and on our Lord Iesus Christ his sonne, to the end we should draw out of the fulnesse of that foū ­tayne, and yeelde the whole prayse of our saluation to the woorking of his holy spirite: and on the otherside giueth vs baptisme as a help of our rudenesse and infirmitie. Seyng wee haue all this, what seeke we any more? Is it not a wilfull robbing of God, if wee will needes haue other helpes, and put too other opinions and fancies as they come in our heades? VVhereto serueth all this? But suche min­glings are Diuelish corruptions. Therefore S. Paule telleth vs, that wee must be so vnited too our Lord Iesus Christ, as none of vs must aduaunce himself as though he were better worth than his fellowes, [Page 176] but acknowledge our selues beholden too Gods meere grace for all things, and bothe great and small muste indeuer the same togither, and with one cōmon consent confesse, that in our Lord Iesus Christ they haue all that is to be wished for, and therefore giue ouer all the inuentions and deuices that can come in their owne brayne. Yet not withstanding, S. Paule ment not too say that there is no diuersitie of degrees as in respect of worldly policie. For wee knowe there are maysters and seruants, Magistrates and subiectes: in a householde there is the good man which is the head, and the good wyfe whiche ought to bee subiect. VVee know then that this order is inuiolable, and our Lord Iesus Christ is not come into the worlde to make such confusion as to abolish that which was stablished by God his father. But when S. Paule sayeth that there is nother mayster nor seruant, man nor woman: he meeneth that too bee sure of their saluation, men muste not set vp theyr tayles lyke Peacockes, and stand gazing vppon their owne fethers: but looke what woorthinesse so euer we weene too bee in our selues, wee muste wipe it away and cast it vn­der foote, and acknowledge all to bee but hinderances that turne vs aside from comming to our Lord Iesus Christ. Therefore when both great and small doo acknowledge that they cannot bryng aught of thēselues, but must receyue all things of Gods only free goodnesse: Then is our Lord Iesus Christ himselfe alone is all in all in vs: that is to say, we wil not go about to adde aught to the grace that he hath purchaced for vs, and which he offereth vs dayly by his Gospell too the end wee should be partakers of it and inioy it too our saluation. Thus yee see in effect, that on the one side wee must keepe the ciuill orders of this world. Let such as are great men, and men of authori­tie aboue others, knowe that God intendeth too be serued by them in that state. As for example, let the Magistrates consider that they be so much the more bound to do their duetie, seyng that God hath done them the honour too aduaunce them after that fashion aboue others. Agayne, they that are priuate persones and ought too obey the Magistrates, must looke that they submit thēselues, vnlesse they purpose to striue with God and to make warre against him. Yee see then that S. Paule holdeth vs in sobrietie and modestie, and vnder a bridle which was not deuized by men, but dedicated of God too our [Page] vse, bycause mankind could not continue without it. And truely we ought too honour and reuerence the state of gouernance, as a thing ordeyned of the Lord. And yet for all that, when wee come too the heauenly life, let vs assure our selues that all worldly things passe and vanish away, Cor. 7. e. 21. as the world and the fashion thereof passeth, sayeth Sainct Paule: but the kingdome of God indureth for euer. Then as touching our being children vntoo God, and as touching our beyng his heires, we come not to it by riches, noblenesse, or dignitie, or by any power or vertue of our owne. How then? By Gods meere grace and goodnesse. For the great ones must be fayne to stoupe and to humble themselues, and the little ones muste needes wonder at the sight of Gods so inestimable goodnesse, who hath vouchsaued to lift them vp after that forte aboue the heauens, whereas they be fearsly counted worthie to dwell vpon earth. Furthermore let vs haue the skill to profite our selues hereby. Truely the chiefe poynt is that we go foreward and trauell still to the inheritance of the heauēly king­dome, and that our studies, thoughtes and desires be chiefly applied therevnto. But yet therewithall wee muste also in passing through this world, haue regard of the degrees which our Lord hath set too be kept. And when any are to be chozen to the state of gouernment, to weeld Gods swoord, and too sit in the seate of Iustice: let euery man bethinke himself well, and pray to God for such as are too bee chozen, that they may be found to be good and faithful Magistrates, and imploy themselues too doo their duetie. And let vs on our side walke peaceably in their obediēce and subiection: let vs feele there as it were the first frutes of the kingdome of heauen: and let vs cō ­sider that our Lord Iesus Christ doth by that signe shew vs aforehād that he hath a care of vs, and ouerlooketh vs, and watcheth ouer vs, vntill we may feele it to the full when he shall haue gathered vs vp to himself. And to the intent we may the more cherefully and with the better courage beare the yoke which he hath appoynted: let vs vnderstand that it is acceptable too him, and a sacrifize whiche he li­keth well of, when wee walke according to the order which he hath stablished, and when wee proceede to liue, not onely without doing any man wrong, or without offering any violence or deceyt: but al­so doo walke in all godlinesse and honestie, Tit. 2. c. 12 (as S. Paule sayeth) that [Page 177] is to say, when we first feare and reuerence God aboue all thyngs, and labour to dedicate ourselues wholly vnto him: and secondlye liue after such a sober manner, as we do well shewe that we be not giuen to the world, though we dwell in it: but that we take it as a straunge countrie, through the which wee trauell continually to­wards the heauenly rest, till we see the thing in very deede whyche is taught vs heere, that is to wit that we haue not bin knit vnto our Lord Iesus Christ in vaine.

And now let vs fal downe before the maiestie of our good God with acknowledgement of our sinnes, praying him to make vs so to perceiue them, as we may continually seeke him, euen with as earnest zele as may possibly be, and giue ourselues wholly to oure Lord Iesus Christ, to the ende that being ioyned to him, wee may giue ouer all the cares of this worlde, and still more and more go forward to the felicitie of the heauenly kingdome, till we be fully come thither. And so let vs all say, Almightye God heauenly father. &c.

[Page] IT is out of all doubt that there was neuer yet; any mo meanes than one whereby men might atteine too saluation. And whereas many men beare thēselues in hand, that they shall by their owne merites obteine the thing that they hope for: it is but a mockerie and a beguiling of thē ­selues. For (as hath bin shewed heeretofore) we are all of vs reiected of God, cursed, and the children of wrath. On our owne part we be not able to recouer that which wee haue lost in Adam, but God must of his infinite goodnesse be fayne to worke in that behalfe: for all other helps are vayne and vnauaylable. But, now hath God stablished one only meane whereby men may get out of the dungeon of cursednesse wherein we be all hild. Therfore it must needes be that the fathers of old time were saued by Gods meere grace, 2. Cor. 1. d. 19. euen as we be, which hope for the like at this day. For it is too be seene in the second Epistle to the Corinthians, that all the promises which God hath giuen in al ages, were grounded vp­pon our Lord Iesus Christ, and that he is the pledge of them, which maketh them auaylable and giueth them effect and force towards vs. Then, to be short, it must needes be, that there is but one salua­tion common to all the faithfull, both whiche are at this day, and which haue liued at any time since the beginning of the world: and it must needes be also, that God hath gathered vs togither in one accord, to the intent we should be reconciled to him by the grace of our Lord Iesus Christ, and by that meane be counted rightuous and enioy the inheritance of heauen. Yet notwithstanding, wee see great difference betweene the Church that is now adayes, and the Church that was vnder the law. For the fathers were subiect to ma­ny Ceremonies. They were circumcised from their childhoode. Besides this, they had their Sacrifises, washings, and such other lyke things. At this day all those things are abolished, and none of them is in vse. How then shall, we say that the substance of faith is all one among vs and the fathers, and yet that the gouernment was diuers and that God hathe vtterly chaunged it? If it bee alledged that this diuersity proceedeth of God: it would seme that he is variable. And if it bee sayd that it commeth of men: then must we conclude that [Page 178] we hold two sundry ways, and that there was great oddes betwene them and vs. I haue answered already too the firste obiection that may be made: namely that there is no variablenesse in God, though he haue altered the order of gouernment in his Church. For when he sendeth faire wether or foule, heate or colde, and disposeth the seasons of the yeere diuersly, shall we say therefore that he chaun­geth his mind, and that he is mutable in himselfe? No, but contrari­wise we must say that he hath ordeyned the things that were con­uenient for mankind, and yet notwithstāding doth by those chan­ges and turnings warne vs that wee must not seeke our rest heere beneath, but passe away as wayfarers, and as they that vndertake a long iourney to come to the kingdome of heauen. As touching the seconde obiection, Sainct Paule sheweth that if there be any diffe­rence betwixt vs and the fathers that liued vnder the Lawe, it is not in that our religion is not all one, it is not in that wee haue not all one God, it is not for that the promises which we receyue be­long not to vs nowadayes, or for that our Lorde Iesus Christ hath not at all times had the power to make attonement among al men, euen from Abell to those which shal be found in the last end of the world: but he sayth that the diuersitie is in the outward gouerne­ment. And the better to expresse that, hee alledgeth a similitude which we ought to be well acquainted with. For if a father leaue his children fatherlesse and vnder yeeres of discretion, he will ap­point tutors and gouernors of them till they come too full age. VVhen the father is deceassed, his children shall be vnder Tutors and gouerners, without enioying of the goodes that their father hath left them▪ and yet do the goodes belōg to them: neuerthelesse they haue not the rule of themselues, but in sted of following their wanton appetite, men giue them schoolebutter with a rodde. Thus ye see that although the children be heires, yet haue they not liber­tie at the firste day, bycause they bee too weake, and haue nother wisedome nor discretion. Now according to this similitude Sainct Paule sayth, that the fathers, (that is to say the Iewes which lyued vnder the law) were Gods childrē and heires as well as we: but that the Church was thē as it were vnder age as a yong child, & needed a bridle, and therefore they were in [...]age & subiectiō of the law. [Page] S. Paule then compareth Gods law whereby the Iewes were hylde in streight awe vnder the yoke of Ceremonies, I say he compareth it to a Tutorship. But nowe is that time past and gone sayth he: for God hath sent his only sonne, in somuch that in our Lorde we bee men growē and are come to such perfectiō of age, that the gouern­ment which was vnder the law is now superfluous & vnprofitable, yea & it should be altogither contrary to Gods will, and to the or­der which he hath stablished. And so we see whereat S. Paule amed. For it is a thing of great importance to know that our Lorde Iesus Christ is no newcome thing, as though god had sodenly bethought him to remedie the destruction of mankind. For Christ had that po­wer from the beginning, and it behoued all men to seeke their sal­uation in him, for the faith hath always bin one selfsame, as the A­postle alledgeth in the Epistle to the Hebrues. Heb. 13. b. 8 And truly Abels sa­crifices were not accepted for any worthinesse that was in his own person, nor for any valew that was in him: but only by the meanes of faith: faith was faine to be his foundatiō and buttresse. In respect whereof also the Apostle sayth, Heb. 11. a. 4 that our Lorde Iesus Christ whiche was yesterday, is also to day, and shall be stil to the end. Therefore we must be well resolued of this point as a thing vndoubted & out of all question: namely that wee in these days haue not any newe hope of atteining to saluation, but the very same that hath bin at al times heretofore, and that the Gospell is not a newfound doctrine forged within these few yeeres, but the very same doctrine wherein all the rightuous men that euer were, haue bin instructed. And tru­ly it hath bin said heretofore, that we be made the childrē of adop­tion when we once haue our Lord Iesus Christ. For S. Paule inten­ded to rebuke the folie & presumptuousnes that was in the Iewes, for that they boasted always of their earthly linage. He sheweth that in this behalf we must haue respect of nothing but of the incorrup­tible seede of Gods word, whereby wee bee begotten new agayne. Now when God adopteth vs and receiueth vs to bee his children, thē doth he auow vs to be the spiritual ofspring of Abraham. How then cā we be Abrahās children, except we agree with him in faith? Ye see then that Paules handling of this point here is to good pur­pose: namely to do vs to vn [...]stād, that frō al time out of mind, then [Page 179] hath not bin any other meane to renue men to saluation, and too bring them into Gods fauour and loue, than by trusting in Iesus Christ, and by fleeing altogither vnto him for refuge. Thus yee see why it is sayd that yong children are masters of the house, and that the inheritance belongeth to them, though they do not yet enioy it by reason of their age. And heere we haue also to marke further, that it wer great wrong to the fathers of old time, to shet them out of the felowship and onement of the faith that is shewed heere by Sainct Paule. For their life was of all mens most miserable, bycause God kept them occupyed with many afflictions: and the liues of the fathers (specially of those whome God marked out too make them excellent) were all mirrors of inuincible patience. For what things indured Abraham? How hard and great incounters dyd hee heare out? VVhat manner of temptations did Isaac and likewise Iacob abide? Again what vertues see we in Dauid? Now if they had set their mind vpon this world, they had bin in worse plight than the brute beasts. Therefore (as I haue sayd afore) it must needes bee that they looked higher: and that did they witnesse sufficiently, not only by word of mouth, but also by deede. Then let vs marke well the point that is set downe heere: whiche is, that the fathers hoped for the selfsame heritage that we looke for, euen by the meanes of our Lord Iesus Christ. And for asmuch as we agree with Abraham, Dauid & the other holy kings & Prophets in faith: we shall be ga­thred into the heauenly life with thē, & obtein the same crowne of saluatiō with thē, 1. Pet. 2. b. 9 which is the reward of faith as S. Peter termeth it in his first Epistle. Furthermore wheras S. Paule sayth that the child differeth nothing frō a seruant: he doth it, always to magnify Gods grace towards vs, and the priuiledge which we obteine by meanes of the Gospell. It is much for vs to be called the children of Abra­ham: but it is much more whē it is said of vs, that God hath aduan­ced vs to a higher degree by the Gospell, than euer Abraham came vnto. For in asmuch as our Lord Iesus Christ was not yet come: he was vnder the yoke of the law. But we at this day are free from it: and so ye see that God hath exalted vs aboue all the Patriarks and Prophets. And wel ought we to acknowledge this grace, and to e­steeme it as it deserueth, to the end we [...] [...]ay giue ourselues to the [Page] seruing of God with the earnester affection and zele. Chap. 4. But (as I haue touched already) we must marke, that S. Paule speakes not heere of any seueral person. For there is none of vs all but he ought to con­fesse himselfe to be much rawer and weaker in faith, then were the Prophets and Patriarkes: and that doth their liues shew full well. Then if we be not come to such perfection as they were, how is it sayd that they were as little children, and that we be nowadays as it were at the state of men? I told you before, how S. Paul speaketh not of one man or other, but of the common gouernment of the Church. For he speaketh not of the men themselues, but of the fa­shion that God vsed in guiding those that are his. This will be she­wed the better by things contrary. 1. Cor. 3. a. 2 S. Paule vpbraideth the Corin­thians, that hee was driuen too giue them milke as to little babes, bicause they were not yet able to brucke strōg meate, & he maketh them ashamed of their dulnesse, & of their weltring in their vnto­ward afectiōs, for that they had not profited in the faith as the time required. Therfore it was a kind of childishnesse for them to be al­ways new to begin. Yea & we see how the Prophet Esay condem­neth the Iewes yet more roughly, Esa. 28. c. 10 whē he saith that they were little childrē, to whom mē say A, A, B, B, so as they be still new to begin agein, & looke what they learne to day, they forget to morrow, so that they neuer go forward but with great hardnesse. This is a vice that is too cōmon in the world. Eph. 4. c. 14 Moreouer, S. Paule in the fourth to the Ephesians, doth generally exhort al the faithful & al such as are well strengthned & able to be teachers of other mē, which be as it were antesigne bearers to shew the way of saluatiō: I say, he exhor­teth thē to grow stil til they be come to the ful age of manhood. It shuld seme at the first blush that there is some contrarietie. For hee sayth here, that al those whome God hath receiued into his Church & made them of the houshold of faith, are already come to ful age, yea euen the veriest idiots that scarsly vnderstand three wordes of faith, so they haue the principles and as yee would say the grosse fūme of the power of our Lord Iesus Christ S. Paul sayth that they be already as good as men growen, & that God wil not hold them any lōger as children vnder a maister, or as vnder tutors & gouer­ners. And in another [...] he saith, that not only suche as are weake [Page 180] and ignorant, but euē the excellētest sort, which ought to carie the torch before others to giue them light, must grow still. And how long? Not for a yeere or two, but al their life time: so that as long as they liue in this world, they must dayly acknowledge thēselues to be weake still, & that they haue neede to inforce and streine them­selues to go forwarder and forwarder. But al this agreeth very well togither. For if euery man examin himselfe what he is, surely euen the forwardest of all, shall finde thēselues to be stil as little children. For although we indeuer to come vnto God, yet we drag our legs after vs: and howsoeuer we bee disposed of ourselues, a number of hinderāces step before vs, & euery little straw stoppeth vs: or else if a flie do but crosse our eyes, byandby we bee ready to turne away. And although wee had neuer so great courage in vs, yet haue wee many vices to fight against, & our knowledge is not suche but wee haue neede to pray God dayly to increace our faythe, and correct the remnant of vnbeleefe that is in vs. Thus ye see what euery man shal find on his owne behalfe. But if we looke vpon the fashion that God keepeth in guiding & gouerning his Church: it is certaine that we be fully men growen. And why? For we be no more hilde in so streight subiection of the law as the fathers were: but for asmuche as we haue our Lord Iesus Christ, we resort vnto him, whē we haue sinned. VVe see welynough how we be berayed with spots & blots before God: but yet is our washing ready at hād, in somuch that by being dipped in the bloud of our Lord Iesus Christ by faith throgh the working of the holy Ghost, we become pure & cleane, & God accepteth vs into fauour. Againe we be bound to euerlasting death by reason of the faultes that we cōmit dayly against him: but yet the amends for thē is to be found in our Lord Iesus Christ, for he is or­deined the ransome to discharge vs. Ye see then that we be no more vnder the bridle wherto the fathers were subiect, namely in respect of God and of his gouerning of vs. Therfore although we feele our owne infirmities, yet doth not that barre vs frō being men growen: that is to say, it is not let but that God giueth vs greater libertie and priuiledge, than he did to such as liued vnder the law. Thus in ef­fect that question is assoyled. And it serueth to bring vs backe too that which I haue touched already, [...] that we must magnifye [Page] Gods grace towards vs, for aduauncing of vs to such dignitie. But therwithall we see also, that it is not lawful for men to deuise a new gouernment at their owne pleasure vnder pretence that folke are raw, or that many are not yet fit to be led and guided after a higher and wiser fashion. And it behoueth vs to marke that wel. For when the superstitions that reigne nowadayes in poperie did firste enter into the world: they began not with suche diuelish blasphemie as they bee now mainteined with. For looke how many Ceremonies there are in the popedome, tearmed by the name of Gods seruis: so many be their Idolatries and the Illusions of Satan: and to be short, all is abhominable before God. VVhy so? For they imagin them to be things necessary to saluation, that by the meanes of them they be able to raunsome themselues, and too get forgiuenesse of theyr sinnes. Moreouer they deface our Lord Iesus Christ and the grace that is brought vs by him, bycause they hope too raunsome them­selues by their owne satisfactions, and by that meanes vsurp and plucke to themselues the thing that belōgeth to the sonne of God. Thus ye see that they be cursed villaines. Neuerthelesse whē al their gewgawes were first brought into the Churche, they were not yet ful of so grosse dotages: but they crept in vnder a somewhat more fauorable pretēce: that is to wit, that men were rude & dul, & vna­ble to comprehēd the secrets of the kingdome of heauē, if they had not bin hādled & dandled after the maner of little childrē. Now (as I haue touched alredy) it is true that euery mā ought to hūble him­self whē he knowes his owne infirmitie: but yet doth it not therfore follow, that we shuld bring vp new fashiōs after our owne fancies. VVe must be cōtēted with that which God hath ordeined. A yong child must not choose his tutor of his own head: no, he should not be suffered to do so: But his father will apoint him one. True it is that there are other meanes stablished by lawes: but heere S. Paule hath taken a similitude agreable to the matter that he deales with. Then if an earthly father haue authoritie to apoint Tutors to hys children: why should not God haue the same power? A childe shall not be licenced nor suffered to choose a Tutor to his owne liking. Sith it is so: by what right or title will wee deuise this or that, too saye, wee bee yong [...]yldren, and therefore we must haue a [Page 181] fashion meete and agreable to our slendernesse? Yea, and God hath prouided one for vs: now shall wee be wiser than he? Howsoeuer the cace standeth, the very cause why mens wits haue bin so ticke­lishe to deuise store of Ceremonies in the Christen Churche, was that they sawe so much rudenesse among the common people. Yea mary (say they) it is good reason that there should be this & that. Baptisme were to simple a thing if there were nothing else to bee seene in it but water, and that water would not bee sufficient. For there are a great number of lay folke, which are so dull that they vnderstande not what that misterie meaneth, that is to wit, that we be renued by our Lorde Iesus Christ. Therfore there needeth oyle and creame to represent the holy Ghost, as it were in a visible fi­gure. Besides this there needed light, and a white Chrisome, and salte, and eft one thing, and eft another. Very well: thus was bap­tisme dayly decked, yea in the opinion of men: but all of them are but defilings: for did not our Lorde Iesus Christ, who is the incō ­prehensible wisdome of God his father, knowe well inough what should be for our profit? Shal men come creeping like little todes, and seeke I wot not what, and beare them selues in hande that the things which our Lord Iesus Christ hath ordeyned are vnperfect, and that they will take in hande to make them perfect? As muche is to be sayd of all the rest. Specially the Supper of our Lorde Iesus Christ hath not only bin corrupted and maymed: but also vtterly defaced by the diuelishe abhomination of the hellishe masse. For they make it to be but an ordinarie matter to take a bit of bread & to drinke three sippes of wyne. [Gods word willeth vs to] looke to the promise [namely] that wee be made partakers of the body and bloud of our Lorde Iesus Christ, when wee receyue his holy Supper with true fayth and obedience, and that in him onely lyeth the foode of our soules. But contrariwise men haue bin fayne to apparell themselues like players in an enterlude, & therwithall to vse so many murlimewes, as it was a shame to beholde them: and what was the ende of al? Mary [...]ir, it was a sacrifice for the re­mission of sinnes, both of quicke and dead. VVherin yee see howe our Lorde Iesus Christ is berefte of his priestly dignitie which was giuen him of God his father, euē with solemne oth that he should [Page] neuer haue any successor: but yet for al that the Papists make him a thousande thousande successors. And what maner of men I pray you? Surely if they were Angels of heauen, yet ought they to bee taken for diuels. But their choyce is of al the vermin of the world, of all the rascals, and of all naughtipackes: and shall wee say that suche a rable are the successors of our Lorde Iesus Christ. And yet neuerthelesse yee see what the Papistes alledge for their couert: namely that men must needes haue some helpes bicause of their infirmitie. And thereof came all the residue of their superstitions: as for example, when they did set vp their Idols and puppets, they termed them the lay mens bookes. But wee see that all their mala­pertnesse is confounded heere, when S. Paule bringeth vs backe to the order that God hath set, bicause wee must all wholly holde vs too it, and there rest. So then, will wee not disclayme the heri­tage of heauen whiche our Lorde Iesus Christ hath purchased for vs? Let vs followe the gouernement which God hath set downe in his Church, and assure our selues that God will supply al wants. Howe rude or rawe soeuer wee be, he can well skill too drawe vs to him. Yea, so we keepe the beaten way, for as for them that haue so mingled and turmoyled things, and pyled vp suche a heape of Ceremonies: they haue so little remedied their infirmities therby, that they haue rather estraunged themselues quite and cleane from our Lorde Iesus Christ. For wee know that men are of their owne natures too muche inclined to visible things. Therefore by taking vp many ceremonies, men are so intangled, so snarled, & so depely drowned in them, that afterwarde they forsake God and our Lord Iesus Christ. If any man alledge, why so? Had not the fathers of olde time many ceremonies also too helpe their infirmities? Yes: but all theirs were reuealed too them by God. For first it was tolde them that the patterne of all those things was heauenly, as it is sayde in the .xxv. of Exodus. Exo. 25. d. 40. And it was shewed too Moyses in the mountayne, too the intent they should not muse vppon these present and corruptible things. And when God sawe they were too muche giuen vnto them, Psa. 50. b. 8 & Esa. 66 a. 3. wee see howe he rebuked them sharply by his Prophets, saying: away with your sacrifices, fye on them, for thinke yee that [...]ake pleasure in your cutting of the [Page 182] throtes of beastes, in hope too pacifie mee thereby, as thoughe I were an hungred or a thirst? Thinke yee that I haue neede of suche helpes? Yee see then that God dyd alwayes drawe his peo­ple from superstition, notwithstanding that there were many cere­monies ordeyned, which was done for the necessitie of the time. For it was requisite that there should be figures and shadowes in the absence of our Lorde Iesus Christ, according too S. Paules say­ing, who telleth vs that the fathers of olde tyme were by that meanes directed too seeke Christ: but nowe that he is come, wee haue no more neede of any suche thing. As for example, if a man bee away from mee, so as I can not come too the sight of him, and I would fayne haue a representation of him too finde him out by, I must at leastwise haue an Image that may resemble him: but if I see his body present, and may beholde him face too face, I neede no more any Image or counterfet too paynte him or expresse him more liuely vnto mee. Euen after the same maner the fathers of olde time had many figures and shadnwes, Mal 4. a. 2 bicause our Lorde Iesus Christ was not yet reuealed. Mat. 27. f. 51. But nowe that he shineth vpon vs, and sheweth him selfe as the daysonne of rightuousnesse so brightly vnto vs: were in not a wilfull burying of him agayne, if wee woulde needes haue figures still? And for that cause also was the vayle of the Temple rente a sunder at hys death. For now a dayes wee may enter in familiarly vntoo God, and offer him our spirituall Sacrifices, that is too wit, our prayers and petitions, and that is bicause wee haue the very body and substaunce as Sainct Paule sayth in another texte to the Collossians. Colos. 3. Now then wee see that all they which haue forged new deuises after that sort, haue vtterly corrupted and falsified the Gospell, and haue tied to­wels and napkins before mens eyes, too keepe them from the see­ing and knowing of Iesus Christ, as they ought to haue done, and as was requisite for their saluation. And therfore it is certayne that all they which busie them selues about such gewgawes, do in steade of seeking Christ, throwe them selues headlong into damnation by following so their owne brayne. They bee so giuen too it, as they can not be plucked from it: they play the little children that are buylding of some house of oyste [...]els, who are so earnest at [Page] their work, that they forget to eate or drinke, and are contented to suffer heate and colde, hunger and thirst. And why so? Bicause their fondnesse carieth them away. Agayne they remoue their stuffe too and fro, and bring in this and that, and when they once begin to set them selues to it, they can neuer make an ende. Euen so is it with men when they will needes serue God after their owne liking. Yee see then that we had neede to be sober in that behalfe, and to con­tent our selues with the helpes & meanes that are ordeyned alrea­dy to bring vs to our Lord Iesus Christ. VVe haue Baptisme & the Lords supper: let vs hold our selues contented with them, for our curiositie will always draw vs vnto euill, vnlesse we yeeld to Gods appoyntment, and giue ouer al our owne speculations and fancies. Yea and let vs vnderstande that it is a blasphemie agaynst God, when men say [of their owne heads] this or that is good for vs. I tell you playnly, when soeuer men say, we must haue this, and we must haue that, or we must haue our Church or religion of this fa­shion or that fashion: It is as much as if he should say, God was not well aduised how wee should bee gouerned, he wiste not what was meete for vs. As for example, it seemeth to them to be too slender a matter that there should be no more but only water in Baptisme: and they must haue somewhat else to giue it a greater grace and maiestie. Therfore they haue tapers, and salte, and creame, and all the rest of the pompes of their owne making. Lo how men wyll alwayes bee adding of somewhat vnto Gods commaundement: which doing is a cursed blasphemie, as I sayde afore. And it riseth of this, that they had not an eye to the principall, but gazed styll vpon the appurtenances. The principall is the promises: for all the Ceremonies of the world are not onely vayne and baggagely, but also diuelishe illusions, excepte Gods worde bee printed in them, and that that be the thing whereat they looke, and the marke wherat they ame. As how? If wee had no promise for baptisme, ne knew to what end it was ordeyned: what a gewgawe were it? It were much better for vs to forbeare it. Agein, if we knew not what the Lordes Supper meaneth, it were better that the remembrance of it were vtterly buryed. But when Gods word goeth with it, so as we haue the promises to w [...] [...]ant vs that we be washed and clensed [Page 183] from all our spottes by the bloud of our Lorde Iesus Christ: then lyeth all our trust there. And moreouer it is sayde that there we be renued by the holy Ghost. Lo how baptisme leadeth vs to the pro­mises, and the promises leade vs to Christ, as to the partie that is conteyned in them. Thus ye see what wee haue to beare in minde, when S. Paule exalteth vs in degree aboue all the Patriarkes, and those that lyued vnder the Lawe: namely, that it is not for that there was not more perfection, constancie, and fayth in them, than is nowe a dayes in vs. And therewithall (as I haue earst sayde) wee bee still confirmed in this poynt, that there is no newe meane of saluation set foorth vnto vs, but that God gathereth vs too hym for our Lorde Iesus Christes sake, in like wise as he hath in all ages called his chosen, and those whome he lysted too cull out, and whome he voutsafed too make partakers of the adoption that is imparted too vs at this day. For if it mighte bee sayde, that men haue had the meane too bee iustified, and too come in fauour with God, but onely since Iesus Christe came into the worlde: what should become of those that lyued afore? Our fayth shoulde bee but weake, and it would cast vs into suche a maze, as wee shoulde not wote where too become. How nowe, would wee say? Hathe not God bin the father of his creatures in all ages? VVas there no saluation tyll Iesus Christe came intoo the worlde? Yes, but where as it is sayde that the saluation is manyfested vnto vs by the Gospell, yet was it also alreadie before: and althoughe there was a veyle in the Temple, and other shadowes, yet neuerthelesse the fathers had alwayes an eye vnto Iesus Christe, vnto whome wee bee led at this day. Thus you see howe they mighte walke freely and without doubting, and howe that at this day also there is not any thing that can shake vs, if wee keepe on our waye too our Lorde Iesus Christe, knowing that by his meanes wee bee all called too the heritage which he hath purchased for vs. And there­fore wee ought so muche the more too abhorre these Deuils, that [...]eare vs in hande and strayne them selues too proue, that the fa­thers of olde time were like to brute beastes, as though they had knowen nothing of the spirituall lyfe. Beholde a blasphemie meete too deface all the religion of the worlde. Of which number [Page] was that cursed creature that was punished heere according to his deserts, I meane that dogge whiche durst bee so bolde as to write, that Abraham neuer tasted nor knew of the heauenly life, nor [...]e­uer worshipped God but imaginatiuely, and that the reporting of him to be the father of the faythfull is but a mockerie, and that his fayth was but a shadowe of fayth, and finally that he neuer knewe of Iesus Christ, nor of his comming. Beholde (I praye you) the blasphemies wherwith his bookes were stuffed. But let vs in these dayes abhorre suche plagues of Satan. For it is certayne that the sayde Champion of the Diuell was purposely bent too bring too passe, that there shoulde bee no more fayth in the worlde. For in­as muche as the Diuell transformed him selfe, and shewed not his hornes at the first, it was very daungerous when he came after that fashion, as it were too digge downe the foundation of oure fayth, as it were vnder the earth. And Sainct Paule warneth vs ex­presly heereof, too the ende wee should stande vppon our garde, and keepe good watche that wee bee not taken tardie. Then let vs marke well, that wheras it is sayd heere, that to be made the heires of God, we must be made the members of our Lord Iesus Christ: thereby the holy Ghost intendeth too confirme vs, to the ende we should be so muche the better disposed to go on forwarde conti­nually vnto God, and to holde out in the hope till wee haue ouer­come all the battels of this world, to be brought into the spirituall rest which we looke for. Also we haue therewithall to marke well, what is sayde concerning the fulnesse of time. For according too mens vnmeasurable inquisitiuenesse, it mighte bee demaunded heere, why and how so? VVhy hathe God: driuen it off so long [...] seeing wee were forlorne and damned in Adams fall? How hap­peneth it that he hath not remedied it rather? Surely S. Paule doth not altogither satisfie mens appetites, but cutteth it quite off by the waste. And in good sooth if God mente too content vs, hee shoulde bee fayne too feede vs with many needelesse things: but he intendeth too t [...]ye the obedientnesse of our fayth. And Sainct Paule also dooth barre vs of that thing, in saying, that the fulnesse of time was not yet come. And what meaneth he by the fulnesse of time? He meaneth the time that God hath appoynted in his owne pur­pose, [Page 184] and not according as men might haue iudged of it: for they bee no competent iudges of that matter, but muste submitte them selues to God, and allowe of that whiche he hath stablished. Thus yee see what S. Paule ment by saying, that the full time was then come, when God sente his onely sonne into the worlde. Therefore let vs learne that our cheefe wisdome is this sobernesse of submitting our selues vnto God, too accept for good and right­full what soeuer thing he dooth, knowing that on our owne part, though wee haue neuer so muche vnderstanding, it is but folly for vs too thinke our selues aught woorth, or too take vppon vs the skill of any thing: and that wee must learne too humble our selues to our God, and not doo as many men doo, who are so hastie as to say, VVhat? I thinke thus, and thus is mine opinion. For there is not any thing more contrarie to Gods doctrine; than when men presume so much vpon them selues as too say, thus must the mat­ter go, and so and so do I thinke or suppose. Truely it becommeth vs too behilde as captiues, 2. Cor. 11. a. 3. as S. Paule sayth in the seconde too the Corinthians. Let vs holde our selues in such awe, as wee may not once lifte vp our heades too dispute agaynst God, nor make any estimation of our selues as though we were of some abilitie. Let vs holde vs contented with the libertie that he hath giuen vs, and not abuse the grace that he hath graunted vs, in preferring vs before those that were as Angels in this worlde, and yet notwithstanding were not aduanced to the libertie which wee haue by the Gospell. Furthermore S. Paule doth heere bring vs back to the thing which we ought to consider aboue all others: which is that our beeing at the time of full age in these dayes, is not in respect of any vertue that is in vs, but in respect of our Lord Iesus Christ. The difference betweene vs and the fathers of olde time, is (as I haue sayd already) that they were led as vnder awe, and wee bee nowe set free into [...] why are wee [...] ▪ Is it bicause wee bee of more value tha [...] they [...] [...] for that there is any worthinesse in vs? No: but bicause it pleased God too honor vs with the presence of his only Sonne. VVill we then inioy the libertie of the Gospell? Let vs go right foorth too our Lorde Iesus Christ, who as he is glorified in him selfe, wyll also bryng vs intoo the heauenly [Page] glory, whereinto hee is gone before vs. This is the thing that Sainct Paule ment purposely too tell vs. As touching that it is ad­ded that he was made of woman, and put vnder the Lawe: it can not be dispatched at this time, and therefore we will reserue it tyll an other time.

And nowe let vs fall downe before the maiestie of our good God, with acknowlegement of our faultes, praying him to make vs so too feele them, as wee may mourne and bee sory for them with true repentance, and goo thither as he calleth vs, that is too wit, be so rightly bereft of our flesh, and of all the corruptions ther­of, as we may come to the ioy whereto he dayly calleth vs, and vnto that vncorruptnesse wherein it behoueth vs to go forwarde all the time of our life. That it maye please him too graunt this grace, not onely too vs, but also too all people and Nations of the earth &c.

[Page 185] I Haue tolde you already why S. Paule speakes heere of the fulnesse of time: namely to abate mēs curiositie, who by their good willes would seeke to farre into Gods secretes, yea and take vpon them so boldly as to reply against God if he behaue not himself after their fancie. To the intent therfore that the faythfull may content thēselues with the order that God hath kept in sending of our Lord Iesus Christ: he sayeth that the due season was not before, for that matter dependeth vpon the only good pleasure of God, and vpō his vnchaungeable purpose, wherevnto it behoueth vs too submit our selues. And now S. Paule sayeth, that our Lord Iesus Christ was made of woman, and put vnder the lawe, to acquite those that were vnder the lawe. First he sayeth that he was clothed with our nature, for else he could not haue yeelded obedience to God in our behalfe, that wee might be set free. Howbeit for asmuch as he was conceyued after a wōder­full maner, therefore doth S. Paule say he was made or begotten of a woman. It is true that he was of the seede of Dauid: neuerthelesse I haue told you already, that there was a secrete working of the ho­lie Ghost in his conception. But how soeuer it was, our Lorde Ie­sus Christe tooke our nature vppon him, too the end he might yeeld obedience to God his father, as it were in our persone. And that was the cause why he tooke our nature vppon him. And this subiection whereof he speaketh, was not of constraint, but of good will. For wee know that the Sonne of God hath all superioritie and souerain­tie, in so much that euen the Angelles and all the principalities must bowe their knees before him too doo him honour. How then could he bee subiect too the Lawe, seyng that the Lawe is such a bondage? This doth no whit deface the Maiestie of Gods sonne, for asmuch as he abaced himself of his owne good will. Therefore (as it is sayd in the second too the Philippians) there is no contrarietie in that he might make himselfe equall with God without robberie: Phil. 2. b. 6. and yet that he abaced himselfe also. So then, for asmuch as this doing of his proceeded of his owne meere and vnconstreyned goodnesse: he continued alwayes in his owne state, not withstanding that before men he had the shape and fashion of a seruant as S. Paule also speci­fieth [Page] [in the same place.] How soeuer the cace stand, let vs marke well, that he which was Lord of heauen and earth, tooke that subie­ction vpō him, to set vs free from it. For we see how our Lord Iesus Christ was circumcyzed, and when he came to mans age, he kept di­ligently all that belonged too the lawe of Moyses: not that he was bound to do it, but to put away the bondage, and to breake the bond wherewith wee were as it were pinched and fettered. Therefore as oft as the Gospell speaketh to vs of libertie, (whereof S. Paule doth also treate in this text): let vs come backe to our Lord Iesus Christ, assuring our selues that he became not bonde after that fashion for nothing. Now, there is nothing in him which cōteyneth not the per­formance of our saluation. Then must we needes conclude that wee be not any more subiect to the bondage of the lawe, or else it would turne too the dishonour of our Lord Iesus Christe. For what a thing were it, if after his yeelding of himself to subiectiō for our sakes, we should still hold scorne of libertie? It were more conuenient that heauen and earth should chaunge their nature, than too say that the sonne of God is come downe here bylow, and hath abaced himselfe in maner aforesayd, and yet that we should esteeme it but as a play or trifling thing. For what a dealing were that? Now thē let vs learn, that we may now serue our God freely, and come directly vnto him without being hild any more so streitly vnder the yoke of the law as the auncient fathers were, bicause Iesus Christ is come, & hath set vs free. I haue told you already heretofore, in what wise we be deliue­red from the law. It is not for that it remayneth not still as a rule to frame our life by, so as God may gouerne vs & haue all superioritie ouer vs. For what a thing were it if we should be worse thē the Hea­then folke & vnbeleeuers? But it is certaine that they haue the law ingraued in their hartes as sayeth S. Paule. Rom. 2. b. 15. He that neuer went too schoole, ne hath had any teaching at all, nor euer hath herd or red a­ny thing, may notwithstāding discerne betweene good & euill. Not that he hath a perfect skill: but bicause that howsoeuer the world go with him, God to take away all excuce of ignorance, would that men should haue that euidence printed in their hartes, that theft, whore­dome, extortion, deceyt, periurie, drunkennesse and such other like things, are vices to be condemned. Also it was his will to haue men [Page 186] know, that to blaspheme his name is an irksome thing. The Heathen folke knew all this without any teaching. Now then if we should be lawlesse vnder pretence that our lord Iesus Christ reigneth ouer vs, and hath set vs at libertie: what a thing were it? There woulde bee greater cōfusion in the Church, than there is where Satan hath made a minglemangle and put al things out of order, so as there is no bri­dle at all. But whereas it is sayd that we be no more vnder the lawe: it is in the same respect whereof mention hath bin made heretofore; namely, that the Lawe shall not execute any more this sharpnesse and rigour vppon vs, too say vnto vs, cursed shall he bee that fulfil­leth not all things. For so long as the threatening remayneth and standeth in force, we must needes be as men out of their wittes, and as folke vpon the racke ready to be torne in peeces. To be short, we can haue no rest except the sentence of the law be abolished, which is that they which performe not all that is cōtayned in the law shall be accursed. But cōtrarywise let our consciences beare vs record that God pitieth vs and beareth with our infirmities as a father doth to­wardes his children, and passeth not vpō the vyces that are in vs, but hideth & burieth them so as our seruis is acceptable to him, though there be many things amisse in it: & then are we no more subiect to the law. Not that we should be quite without rule, nor that the com­maundements ought not to be preached continually vnto vs, to the end we may know what God hath ordeyned & be hild in awe by it: but that we should not be out of hart if we fall, or halt, or make any false steppes: or that if we cannot discharge our selues of al things so perfectly as were requisite, yet we should not bee vtterly dismayed, knowing well that God will alwayes hold vs vp by the hand, & not enter into accoūt with vs to sift our life rigorously: & moreouer by­cause the Ceremonies that were before the cōming of our Lord Ie­sus Christe, are no more in vse as they were towardes the fathers of old time, who were trayned by them as in their childhood. For whē the brute beasts were offered in sacrifize, euery mā behild there his owne death, as though the bottomlesse gulfe of hell had bin opened too swallow vp the whole world. At this day wee knowe that the Sonne of God hath by his offering vp of himselfe in sacrifize, and by his sheading of his bloud for vs purcha [...]d vs euer lasting redēptiō, so [Page] that we come with our heads vpright before God, not doubting but that we obteyne life by the death of him that was not subiect too it, but of his owne good will made himself subiect too it as our suretie, to the end that we might be quit and discharged by his death & pas­sion. Thus ye see that at this day the law is abolished towardes vs, & that we be deliuered frō it, euen to obtayne the adoption. Howbeit, in speaking so, S. Paule meeneth not that the Patriarkes, Kings, Pro­phets and other faythfull folkes that liued vnder the old Testamēt, were not the children of God as well as wee, or that they knew not themselues to be adopted by fayth as well as wee: but that the sayd adoption was not yet so reueled as it is now adayes. For (as we haue seene) the lawe was a Tutor too rule little children. But we be come to the age of men, bicause the sonne of God hath shewed himselfe, and brought vs all perfectnesse by his comming. Then seing it is so: wee do now inioy the adoption which the fathers did but as it were taste of afore, bicause the tyme was not yet come. Not that God wrought not in them with such measure of his spirite as he thought good: but bicause the cace cōcerneth the order of gouernment that God hild, & not the persones themselues, as I haue sayd already. For in those dayes there were shadowes and figures, so that it was as a chayne of bondage: but now that our Lord Iesus Christ calleth vs to him, and that the veyle of the temple is rent asunder: he hath pre­pared vs a Sanctuarie, not buylded with mans hand, but of a heauēly making, whereinto wee may boldly enter, in asmuch as he is gone in thither before vs. Ye see then that we be receyued fully into this ad­option, bicause the law hath no more power ouer vs, as it had in the time of the figures and shadowes. Nowe too confirme this matter, S. Paule addeth, that God sheweth that he taketh vs for his children, bycause the spirit of his sonne is in vs, crying father: Speaking of the holy ghost, he doth by a circumstance terme him the spirite of our Lorde Iesus Christ. For by what title can we be Gods children, but bycause wee be mēbers of his onely sonne, to whom that right honour, and digni­tie belongeth by nature? For in that our Lord Iesus Christ is called the only sonne of God, not only men, but also the very Angelles of heauen are excluded from that dignitie, so that it belongeth to none but onely to Iesus Christ. Howbeeit for asmuch as we bee ioyned [Page 187] vnto him, and he will not be separated from vs, but sheweth himself to be our head, and we haue such vnion with him as the mēbers haue with the head: therfore he sayth that eyther we must haue the spi­rite of our Lord Iesus Christ, or else we can haue no familiar accesse to our God, too call vpon him as our father: and it were too great a presumption for vs too take that honour vppon vs. For if a begger would make himself a riche mans sonne, folke would laugh him to skorne, and he should be shaken off with al the shame that might be. And how then should wee sillie woormes of the earth, yea and full of all infection and filthinesse, go match our selues with the Angels of heauen, to say that God is our father? Truely the very Angelles themselues cannot chalendge suche nobilitie, but by the meanes of our Lord Iesus Christ bycause he is their head. Then were it greate pryde in vs if wee would take vppon vs too stie aboue the Angelles, without cōming in the name of our Lorde Iesus Christ, or without hauing his spirit, that we might be accepted as members of his body, and bee intertayned as it were in his persone. And therefore also it is sayde that he maketh intercession for vs, and that wee call vppon God in his name. For if he were not our spokesman, how could we hope too haue our petitions receyued? Let vs a little consider the feeblenesse that is in vs when wee intend too pray vntoo God. Al­though wee sigh vnfaynedly, and although wee haue good motions to lift vs vp: yet do wee faynt, and they that thinke too come vnto God with a perfect zele, beguile themselues, yea euen to grosly. But they that humbly acknowledge themselues to be as they bee: doo perceyue themselues too halt and stumble euen in the very vertue and strēgth that is giuen thē. Howbeit for asmuch as our Lord Iesus Christ is in the middes, & stādeth there in our behalf, and maketh vs to come neere: therfore we may boldly pray. And for the same cause did the high Priest in the time of the lawe beare twelue precious stones vpon his brest, and other twelue behind vpon his shoulders, wherein were written the names of the twelue tribes of Israell. For although the people were present in the porche [or outter taberna­cle,] yet was there a veyle betwixt him and thē, so as the Sanctuarie was hiddē, & nothing was seene of the things that were done within for a witnesse of Gods presence. It w [...] ynough that the high priest [Page] went in, Exod. 28. d. 29. in the name of them al, hauing in his hand the bloud wher­with Gods wrath was to bee appeazed. Then had he the sayd tablet at his brest, wherein the names of the twelue trybes (that is too say, of Gods people) were ingrauen. Also he had them vppon his shoul­ders, that it might bee sayd howe he was there in the name of the whole Churche. Thus yee see how wee crie, euen by the spirite of our Lord Iesus Christ, vntoo God his father, with full assurance that he knoweth and auoweth vs for members of his sonne, by whose meanes he receyueth vs into his heauenly kingdome, and setteth o­pen the gate vntoo vs, so as wee haue accesse vntoo him familiarly. And this is expressed yet better by the woord Crie. S. Paule coulde well haue sayd, wee say: but he goeth further as neede was. For (as I haue touched heretofore) here he compareth the old fathers with vs, and sheweth that our state is better than theirs, bicause God hath shewed himselfe more bountifull towardes vs, than he did towardes them that were vnder the lawe. That is the cause why he sayeth that we in these dayes do crie out that God is our father, yea euen with open mouth and ful libertie, and that we come boldly to him, glory­ing that we be taken for his childrē. Esai. 63. d. 16. True it is that the fathers vnder the lawe did also vse the same maner of speeche, as when they sayd, Lord what shall become of vs if thou receyue vs not to mercie? A­braham knoweth vs not, no more doth Iacob. VVee bee borne of them as touching the flesh: howbeit, all this naturall kinred is no­thing in comparison of the spirituall kinred, whereinto thou hast in­greffed vs in the persone of thy sonne. Therfore thou art our father? After that maner did the whole Churche pray vntoo God as Esay reporteth it. And there are many such textes. And out of doubte it had bin impossible for the fathers too haue offered vp good petiti­ons and prayers vnto God, without that ground: that is too wit, vn­lesse they had bin fully resolued, that God tooke them for his chil­dren. For that is the thing wherein the faythfull differed from the Heathen and vnbeleeuers in all ages. The Heathen menne did in deede pray vntoo God, howbeeit, that was but at all aduenture, not knowing whither they should bee herd or no. But our prayer muste bee grounded vppon fayth. Rom. 10. c. 13. And Sainct Paules saying shall alwayes bee true: namely that wee cannot pray vntoo God, except we first [Page 188] know and vnderstand his good will towardes vs. Therefore it must needes followe that they whiche liued vnder the Lawe, were fully assured in their consciences that God accepteth them for his chil­dren. Howbeeit this was shewed them as yee woulde say but with half face, so that they prayed beyng wrapped in many shadowes and figures, whiche taught them grosly. It is true that they offered not themselues without fayth (for then had it booted them verie little,) and that it stood them on hand to ouer come all the lettes that were set before their eyes: but yet were they not able too call vpon God with the full certeintie whiche is communicated too vs vnder the Gospell. Rom. 8. c. 15 And this is yet better expressed in the eyght too the Ro­manes, where Sainct Paule sayeth that wee haue not now receyued the spirit of fearfulnesse and bondage, but the spirit of boldnesse, so as we bee able too crie Abba, father. And by the contrarie member he inlighteneth the matter that might bee darksome in this Texte by reason of the shortnesse of it. For he setteth downe the spirite of bondage, bycause the Lawe was giuen with great terriblenesse, and the old fathers were driuen too feele that they were hilde in awe vnder it and had not yet the libertie that is purchaced vs in these dayes by the comming of our Lord Iesus Christ. They were as little children: who although their fathers trauell for them, knowe not what is layd vp for them. For although their fathers loue them: yet must the rod bee walking now and then, and they stand alwayes in awe. And bycause they haue no discretion to gouerne themselues, they know not how their fathers will deale with them. Euen so was it in the tyme of the Lawe: There was a kind of fearefulnesse, in so much that they which were Gods children, were yet vnder the streit bondage afore sayd. Exod. 19. c. 16. & 20. c. 19. But Sainct Paule sayeth that we be no more as it were at Mount Sinai, where God thundred, where the lightenings flashed, where trumpets sounded, and where the ayre rored in suche wize, that all menne were so amazed as they durst not come neere God, according as it is sayde, let not God speake vntoo vs, for then are wee all dead and vndone. VVee bee not nowe in that feare sayeth Sainct Paule: but God hath giuen vs full libertie bycause our Lord Iesus Christe is come. And we know that he is gone into heauen, to the intent that the, heauēly [...] one should not thensforth [Page] haue such terrible Maiestie as to make vs shrinke backe from it: and that we might find fauour & grace to talke familiarly with our God. Thus ye see in effect what this woord cry importeth. Now, it is true that the faythfull oftentimes shall not feele so franke & free a mind in themselues, but that they shall be distressed when they open their mouthes, and [...] [...]artbitings, and cast doubtes whither God will heare them or no. Heauinesse wil so ouerpresse vs, as we shal hardly know how to dispoze our prayers, or whereat to begin. This then is a thing that might seeme contrarie to that which S. Paule speaketh heere, and to the text which I am about to alledge. For it will follow that we be cut off from the aray of the faithfull, if we doubte in our selues whither▪ we may pray vnto God or no and that our hartes be as it were locked vp in those doubtings. If wee bee at that poynt, in what cace are we then? where is the trust that S. Paule speaketh of heere? Rom. 8. d. 25. He dischargeth that doubt immediatly, saying that Gods spi­rite supplieth our wantes & infirmities. For there are certaine vnut­terable gronings which God heareth, although they be not percey­ued of mē: Therfore let vs first marke, that if we haue profited in the Gospel, we must beleeue assuredly that God taketh vs for his chil­dren, and that he calleth vs gently vnto him, and that we may boldly come vnto him. According wherevnto he sayeth in the third to the Ephesiās, Eph. 3. c. 12. that by our beleuing in Iesus Christ, we by and by cōceyue trust & boldnesse to offer our selues vnto God. Then if we haue not trust and boldnesse, it appeereth that wee haue no fayth. Howbeit for asmuch as our fayth is neuer perfect, but indureth br [...]ts wher­by it is as good as beaten downe too outward seeming: sometimes wee bee so dismayed at it through the ouerpressing of our miseries and afflictions, that God seemeth too bee estraunged from vs, and wee cannot vtter one woord of prayer vnto God. And therefore let vs receiue that which S. Paule sayeth: namely that the spirit hel­peth our infirmities. And so let vs holde out still and pray vnto God without ceassing, and if wee bee speechlesse, or do stutte, and cannot vtter any one peece of our minde to the purpose, but bee intangled with many impedimentes: well, howsoeuer wee fare, let Gods spi­rite thrust vs foreward still, and let vs sticke fast to this ground, that God is neuerthelesse our fa [...], and let vs flee too him for refuge, [Page 189] and though wee do it not so frankly as were requisite, but be ouer­weyed with the heauinesse of our greefes, yet whatsoeuer come of it, let vs go on forwarde still, and not shet our selues out of the gate through our owne default, but holde on still in praying to our God, assuring our selues that he will haue pitie vpon vs in the ende. Thus ye see what we haue to consider here when mention is made of the spirite of boldenesse or trustfulnesse, whereby wee may crie [vnto God,] bicause we bee sure of our adoption. Let vs not think that this can bee fully in vs, for there are many vyces which we bee not yet ridde of. Againe there remayneth vnbeleefe, which if it bee not throughly rooted in vs, hath notwithstanding many strings too holde vs backe with, so as wee must be faine to striue agaynst them. But yet in the meane while, we must be fully resolued that God is our father: and afterwarde according too oure measure and abili­tie, let vs keepe onwarde to the marke that is set forth here. And it is one of the greatest controuersies that we haue with the Papists in these dayes. For they say we cannot be sure that God loueth vs, and that it is a cace which ought to hang in suspence whether he loue vs or hate vs. But by this meanes they vtterly deface the true maner and fashion of praying. For wee knowe howe the Scripture sayeth, that we cannot pray without fayth, Ia. 1. a. 6. 7. and S. Iames sayeth, let not such a man thinke that euer he shall bee heard, that is to wit, such a one as commeth like a wauering reede that is shaken too and fro wyth euerie winde. For we must beleeue that God is faythfull in his pro­mises, and that we shall not be disappoynted in comming vnto him, bycause he hath bidden vs come. VVee must be thus minded in all our prayers and petitions, or else all is nothing worth. Againe what Christianitie is there in vs if wee haue not Gods spirite, as sayeth Saint Paule in the .viij. to the Romanes? Rom. 5. a. 5 And for for the same cause also doth he say in the fifth Chapter, that wee shall neuer bee asha­med of our hope, bycause Gods loue is sheaded into our heartes by the holy Ghost which is giuen vntoo vs. For if wee haue no hope, surely then are we banished out of Gods kingdome, and cannot bee named Christians. And what maner of hope is it? It is (sayeth Saint Paule) that Gods loue is sheaded into our heartes: that is too say, that we be fully settled and contented bycause we know our selues [Page] to be in Gods fauour. And howe knowe wee that? By the spirite. And he setteth downe purposely the worde Sheade,, too doo vs too wit, that Gods making of vs too feele his fatherly goodnesse and loue towardes vs, is not with a wette finger and away (as they say,) and then afterwarde too leaue vs hungrie and needie: but that hee sheadeth or poureth it out vpon vs, that is to say, that he giueth vs a sufficient & ful warrant that he acknowledgeth and auoweth vs for his owne, seeing he hath layde foorth all the treasures of his mercie in our Lorde Iesus Christ. Nowe, this must needes comes of Gods spirite, 1. Cor. 2. c. 9 & d. 14. according as it is sayd in the first to the Corinthians, that we do not now by our naturall wit comprehende that God loueth vs: for that passeth all the power of man. God then must be faine to lift vs vp aboue the worlde: for it lieth not in our owne power to cer­tifie our selues of Gods loue. Therefore the spirit giueth it vs: that is to say, we haue it not by nature, nor by inheritance, neither do we purchace it by our desertes: but God of his owne mere goodnesse assureth vs of it, to the intent wee might resort vnto him familiarly in all our needes. But contrariwise, the Papists after their own ima­gination, deeme that we cannot be sure of Gods loue. And these wretches are so blinde, that they say it is presumption if we desyre to haue any certentie of it: yea [and so is it,] if we would haue it of our selues. For if a man woulde vpon his owne conceyte beare him­selfe in hande that God is his father, he shoulde be but a fantasticall childe, and a foole at all assayes like one of these dizardes that gad vp and downe the streetes, and play the Kings and Princes. But if we haue the sayde recorde of our God: should wee then doubt of it still? Is it a presumptuousnesse to do God so much honour, as to beleeue him to be faythfull, and to rest our selues vpon his worde. Againe on the other syde; Math. 11. d 28. when we go to pray, is it not a good for­wardnesse that hee gyueth vs when hee sayeth, come too mee? If wee had no commaundement to pray vntoo God, surely it were too great a rashnesse to preace into his presence. But seeing that, hee calleth vs, yea and taryeth not till wee seeke hym, but preuen­teth vs, and telleth vs that he requireth nothing but that we should come to him, and giueth vs both the motion and mynde too pray vnto him: if we take him for our God, let vs yeelde him his de­serued [Page 190] prayse, by seeking all our welfare at his hande. Seeing (say I) that he hath so preuented vs: shoulde we dispute whither we ought to follow him or no? Is it not a blasphemie that tendeth to the de­facing of all Gods promises? Thus yee see what wee haue too re­member when mention is made of this worde Crie. But yet for all this, howsoeuer the worlde go with vs, though wee bee fayne too hacke it out lyke folke that haue halfe forgone theyr speeche, and bee straytened with so many ouerthwartes that wee cannot fashion out one sillable or iote aright: yet whatsoeuer come of it, let vs not leaue goyng vnto God, vpon this grounde, that he will succour vs at our neede, and redresse the infirmities that plucke vs backe. To be short, when the spirite worketh in vs to stirre vs vp to the gro­nings whereof I haue spoken: let vs seeke God, and though we be at our wittes ende, and knowe not whereat to begin: let vs alwayes go forward to the marke that is set before vs here. And Saint Paule sayth purposely, that we crie Abba, father, to signifie that it is not the Iewes onely whome God will haue to call vpon him, and to flee to him for succor nowadayes: but that he will haue the whole worlde to do it. And forasmuch as the Gospell which is the key to open vs the gate of Paradice, is published euerie where: nowe he will haue all men to inioy the right which heeretofore had bin as the speciall priuiledge of the linage of Abraham. Thus ye see after what maner we crie Abba, father. Nowe the first worde Abba signifieth a father: howbeeit Saint Paule vseth the language that was hilde still as most common among the Iewes. For the Hebrewe tongue was not so pure after the captiuitie of Babilō as it was before, but was mingled with the Chaldey tongue. Howbeeit Saint Paules meening heere, is to shewe that vnder the Gospell all men in common ought to cal vppon God with open mouth, bicause his adoption was offered to all Nations, and the wall was broken downe which deuided the Ie­wes and Gentiles asunder, so that henceforth he will haue vs to be equall and in lyke state. Ye see then that wee may call vpon God in all languages, as it were with one mouth, and we must not doubt but that God receiueth vs and giueth vs leaue to preace vnto him, inasmuch as we haue the doctrine of the Gospell to leade vs, which is an infallible guide for vs.

[Page] Now by this meanes we see that euery mans praying vnto God ought to bee with vnderstanding. For if a man that vnderstandeth no more but his owne mother tongue, shoulde pray vnto God in Greeke or Hebrew, surely it were but a daliance, and an vtter per­uerting and marring of the rule of praying aright, and there coulde be nothing but hypocrisie and feyned deuotion in it. I haue tolde you alreadie that we cannot pray vnto God without fayth, too bee sure that he will heere vs. And what a thing is it if wee knowe not what we haue to aske at his hande? Is it not a defiling of so holy a thing as prayer is? VVe knowe that to call vpon God, and too flee to him alone for succour, is the Sacrifize that hee requireth at our handes, bicause that therein we confesse him to bee our father, and the verie welspring of all welfare. Nowe then it is meete that wee should resort vnto him which is the rewarder, according as the A­postle sayth in the .xj. to the Hebrewes, Heb. 11. b. 6 that hee disappoynteth not those that seeke him, but that they shall alwayes finde that there is nothing better than to flee vnto him. Therefore when we pray vnto God, we must haue vnderstanding to know what wee craue of him. Marke that for one poynt. Moreouer whereas it is sayde that wee crie Abba, father: thereby we be done to vnderstande, that the di­uersitie of languages hindereth not the vnitie of faith. Esay seemeth to vse a cleane contrarie maner of speaking, Esa. 19. d. 15 when hee sayth, that all men shall speake the language of Canaan, that is to say, the Hebrew tongue. Nowe to be Christians and faythfull beleeuers, it is not of necessitie that we must haue skil of that language: but he meaneth that God shall be worshipped in all languages. And hee speaketh of the tongue of Canaan, bicause the Hebrew was a holy tongue wher­in Gods secretes were conteyned. Forasmuch then as that language was after a sort consecrated vnto God: he sayth that God shall bee honoured of all men, and all men shall renounce their blasphemies, superstitions, and abuses, and there shall be one conformitie of faith among men, and being instructed both in the Law and the Gospell, they shall all make one selfe same profession, so as there shall be one tunablenesse and good agreement among all men. Howbeit S. Paule ment to expresse here more clearely after what maner we call vpon God: namely that euery man prayeth to him as now in his own lan­guage, [Page 191] and he heareth vs all. For God needeth not to go to schole to learne this mans or that mans language. And we knowe that in praying, speech serueth too no other purpose than too styrre vs vp the more vnto it. Also it serueth vs too witnesse before men with our mouthes, that we repose all our trust in God. Moreouer it ser­ueth to helpe our infirmitie, and bycause we bee lazie and colde, our tongue had neede to driue forth our heart, and to helpe our weak­nesse and slouth which are ouergreat in vs. But God hath no neede of none of all this, we neede not to crie out alowde when we would be heard at his hande: for he knoweth the secrete thoughtes of our heartes. Thus ye see in effect what we haue to marke. And herein we see howe great sway the Diuell beareth in Poperie, so that there is neyther prayer nor fayth. To their seeming there is neyther de­uotion nor holinesse, except men babble in an vnknowne language, and mumble it vp without knowing what they say. And although the Preestes, Monkes, and Hypocrites say they vnderstande latine: men knowe well inough what their vnderstanding is. Besides this, they make euen a rule of their iangling without knowing what they say, and it is ynough with them to haue a finall intent (for so do they terme it:) so they haue that finall intent before they babble their Domine labia, to say we go to pray and to serue God, although their minde be vpon their kitchin, or vpon things much worse, and much more shamefull: they beare themselues in hande, that all theyr prayers and supplications are acceptable to God. The poore people haue their eyes bleared at it: for they be made to beleeue that it is not lawfull for them to pray in a common language, and therefore they shunne that as a bugge. VVe see then that the Diuell hath be­sotted these wretches, yea and vtterly bewitched them, seeing they be so loth to receyue the foode of life, that in stead of good bread and wholsome meate, they receyue poyson and burst with it. But for our owne part wee see the rule that is giuen vs heere and which wee ought to kepe: which is, that when wee pray vnto God wee must not step to it vnaduysedly without bethinking of vs what wee should demaunde, or without knowing how wee shoulde behaue our selues towardes him. And when wee call him our father, let vs consider well that it is not for any wo [...]thinesse of our own persons, [Page] nor for any desert or worke of our own: but bicause he hath vnited vs to our Lord Iesus Christ, and gathereth vs altogither in him, and bycause we be his bodie, and God accepteth vs to fauour in his per­son. And for that cause also doth Saint Paule adde, that if wee bee children, we be beyres also. As if he should say, that we inioy our inhe­ritance euen now: not that we bee entered into the possession of it, to be partakers of the glorie that is promised vs, but as in respect of the fathers of olde tyme, which were shet out into the bodie of the Temple, and had a veyle or Curteyne drawne before them, with o­ther figures and shadowes. Nowe, wee bee not lyke them in that cace: but we repayre vnto God in such wise as wee bee franke and free. And so is the adoption otherwise in our heartes nowadayes, than it was in theirs in the time of the Lawe. For we bee heyres af­ter such a sort, that yet notwithstanding wee bee also as pilgrims in this worlde, 2. Cor. a. 6. and (as sayth Saint Paule in the seconde to the Corin­thians) must be fayne to be absent from God, till he haue ridde vs of this mortall bodie, and haue taken vs out of this earthly pilgrimage and transitorie life. Howsoeuer the cace stande, wee muste magni­fie Gods grace: and seeing hee hath adopted vs to be his children, let vs vnderstande that therein lyeth all oure happinesse and ioy. Therefore let vs glorie in that, yea euen so farre forth as to reioyce in the middes of the troubles and aduersities which wee haue too suffer. Let vs not ceasse to haue an inwarde ioy continually in vs, in as muche as God calleth vs, and hath tolde vs that all the aduer­sities which wee indure, shall bee turned to our welfare and salua­tion, so wee holde on to the marke that is set before vs, that is too wit, so we go on still forwarde to our Lorde Iesus Christ, and for­sake all other things.

Nowe let vs fall downe before the maiestie of our good God, with acknowledgment of our sinnes, praying him to make vs so too feele them, as it may humble vs before him, and yet we not bee dis­couraged but that seing he vouchsafeth to accept well of vs, & hath also bounde himselfe to vs of his owne good will to heare our re­questes when wee come too him with assured trust in him: it may please him to graunt vs the grace to ouercome al distresses and lets▪ and all debates and controu [...]es that Satan can put in our heartes, [Page 192] so as we by experience feele the auaylablenesse of this promise, Ioel. 2 g. 32. that whosoeuer calleth vpon the name of the Lorde shall be safe. Act. 2. c. 21. And so let vs all say, Almightie God heauenly father. &c.

WEe haue seene heretofore howe that after the Galathiās had bin faithfully taught by S. Paul, who had taken much paine among them, they shrunke back againe: not that they vtterly re­nounced Iesus Christ and the Gospel: but that they had bin to easy in suffering themselues to be deceyued in folowing diuerse opinions, as we see it is come to passe through the whole worlde. For the name of our Lord Iesus Christ, and baptisme as a marke of faith do in deed continue still: but yet for all that, wee see that all things are marred with superstition and Idolatrie. So the Galathians pretended still to be of Gods Church: and yet in the meane while they were bewrap­ped in many follies, as specially in this, that they should partly pur­chace grace and soule health at Gods hande, by keeping the Cere­monies of the Law. But that was to great a defacing of our Lorde Iesus Christ. For it is impossible for him too bee our Sauiour, vn­lesse wee lay away all selfe weening, and put oure whole trust in him. VVee see then that the fault of the Galathians was, that they [Page] were not so well grounded in the Gospell, as to be firme & stedfast, and to shake off all errours, but rather were misseled through too light beleefe. In this respect Saint Paule sayth that they bee wor­thie of double blame, bycause that whereas God had set them in a good way, and in a good forwardnesse, they fleeted aside through their owne inconstancie. And he maketh comparison betwene their present state, and their former state. For they had bin poore Pay­nims that had neuer tasted of true religion. God visited them, and graciously drew them to him, and gaue them the knowledge of his truth. Nowe forasmuch as herevpon they mingled the illusions and trumperies of Satan with the pure truth of the Gospell: that was a fault too farre out of square, and no more to bee excused than their former. And that is the cause why Saint Paule sayeth, at such tyme as yee knewe not yet any thing, it was no maruell though you serued I­dolles, bycause ye were blinded in your errours, and God had ne­uer disclosed himself to you, that ye might haue bin able to discerne the lyuing God from all the forgeries of mans owne brayne. But nowe that ye haue bin taught the Gospell, and obteyned so great a benefite, not by your owne trauell, as though you had compassed it by your owne wisedome, but by Gods goodnes who marked you out before you coulde seeke him: and seeing hee hath so gathered you out to himselfe: what excuce haue you too start away, and not to continue in the doctrine which you knowe to be certaine and in­fallible? Moreouer looke (sayth he) howe yll choyse ye haue made. For God had giuen himselfe to you, and you haue forsaken him for pelting tryfles. For the Ceremonies of the Lawe (beeing set alone by themselues from our Lorde Iesus Christ) are but baggage. Lo howe yee make great account of things too no purpose, and in the meane while passe not at all for God. Heerevpon as a man moued with great greefe hee concludeth, that hee is sore afrayde that hee hathe lost his labour, in that hee hath so long tyme streyned him­selfe too bring them too the pure knowledge of the Gospell. And therewithall he alledgeth a spice of the things which he had termed beggerly and vnprofitable Ceremonies: namely that they kept the feastes conteyned in the Lawe, as though there had bin some necessitie in the matter, thinking too deserue and earne grace thereby before [Page 193] God. This is the summe of the matter that is treated of heere. Nowe wee haue a good warning too gather of this texte: whiche is, that if wee holde not out in the fayth of the Gospell after that God hath once brought vs vnto it, althoughe the poore Infidels might be excused, yet can not wee escape horrible damnation, by reason of our vnthankfulnesse in that wee haue profited no better in the schole of our God. It is true that although the heathen had no knowledge, yet they shall not fayle to be condemned, bicause there is naughtinesse alwayes to be founde in men, for asmuche as they gaue them selues ouer to their owne superstition: but if wee consider what they bee in respect of vs, surely whereas they might haue a dosen excuses, we should not haue so muche as a peece of one. Therfore when we haue once bin inlightned with the truth of the Gospell, like as the benefite of God is singular, so also shal we pay deare for it if we make not account of it. And let vs marke that this is not sayde too any one people alone: but that it beho­ueth vs also at this daye too apply too our vse the things that S. Paule telleth vs, to the ende that we become not so wretched as to giue ouer the truthe of the Gospell after we haue once knowen it, but that it may bee so printed and rooted in our harts, as the diuell may neuer shake vs from it. Thus yee see what we haue to remem­ber, in that S. Paule doth heere set the leaudnesse of the Galathi­ans before them, and blameth them as vtterly vnexcusable, for their starting away after that fashion from the pure truthe, after they had once bin inlightned with it. Now also herewithall we see wher­of Idolatrie proceedeth, and what is the fountayne therof: namely the want of knowledge of the liuing God. For wee muste needes haue some feeling in our selues, that there is a God whō we ought to worship, and which is worthy to be honored both of great and small, bicause we haue our life of him. It can not bee so cleane wy­ped out of our minde, but that there shall alwayes bee some sparke of Religion in vs. But yet in the meane season, euery man wan­zeth away in his owne foolishe conceits, bicause wee vnderstande not what God is, nor can come at him. Truely if wee were not corrupted, and our vnderstanding blynded by sinne, God would still drawe vs vnto him. But for as muche as Gods image is de­faced [Page] in vs, there is nothing but darknesse, & that so horrible, that when wee shoulde mounte, vp alofte too seeke God, wee thrust downe our muzzels too the ground like wretched brute beastes. Therfore till such time as God shewe him selfe to vs, it is vnpossi­ble for vs to haue any true Religion, and wee shall alwayes be led with abuses and meere follies. Heereby we know what the vanitie of men is, how euery man beares him selfe in hande that he hathe skill inough to gouerne him selfe. Yea and wee see howe the very Idiots do brag of their wit: and as for those that haue gotten any reputation amōg men, they be so puffed vp with pride, as they can not abide any correction, or to be tolde of their faults. But if men had any one drop of good wisdome, were it not meete that the first poynt which they begin at, should bee to knowe what God they ought too worship? That is the poynt wherein they fayle, in so muche that they seeke Satans leasings in steade of the truthe, and worship Idols in steade of the liuing God, till God haue called them to him. VVee see then that to please God, and to yeelde him acceptable seruice, it is not for vs to behaue oure selues after oure owne fancie, but we must suffer our selues to be guided and gouer­ned by his worde and holy spirite. Moreouer if we will follow the opinion of this man and that man, they be not a two or three that this text speaketh of, but we see it is impossible to haue any good rule, or to holde the right way, till God haue taken the charge of vs to draw vs too him. So then, they that followe the steppes of their forefathers, and make custome and antiquitie the rule too frame them selues by, do shewe that they despise God. And why? for they wilfully leaue the fountaine of liuing water, & go to seeke puddles, as though they had no wit to discerne betweene white and blacke. Seeing then that S. Paules meening heere, is too shewe vs as it were in a liuely image, that men can not but go astray and deale vntowardly, till God haue brought them into the way of saluation: Let vs renounce our owne nature, and let all things which we know to come of man be thrust vtterly vnder foote, and let vs learne to holde vs simply to Gods pure truthe. This (say I) is the thing that we haue to remember vpon the words of S. Paule, where he sayth, that those which knewe not God had serued suche [Page 194] as were but Idols. Moreouer let vs not thinke our selues too bee wiser than the Galathians: but (as I haue sayde alreadie) let vs vnderstande that in this place the holy Ghost mente too beate downe all pride, that men might not presume vppon their owne reason and skill to doo what they like themselues, but rather know that there is nothing but brutishnesse in vs, till God haue inligh­tened vs with his grace. Furthermore whereas S. Paule sayth, that Idols are no Gods by nature, he meeneth that we be very dulhea­ded, when we can not repayre to the maker of all things, who she­weth him selfe bothe aboue and beneathe, too the ende we should know him to worship and serue him. For wee can not looke vpon our hands and our feete, but we must openly see Gods wonderfull wisdome, power, and goodnesse: and when we beholde the skyes and the starres, wee haue there a sufficient recorde that there is a soueraygne Lorde which maynteyneth them. VVhen we consider the chaunges of seasons, and see the snow, rayne, winde, or heate: beholde therein doth God shew him selfe. VVhen the earth brin­geth foorth hir fruites, or is as good as dead and withered: in all those things wee continually knowe God, or at leastwise are con­uicted that he sheweth him selfe there. And if we will not perceiue him nowe: wee shall bee driuen too confesse it at the latter daye when the bookes shall bee opened. Now in the meane while, if wee woorship those whiche are not Gods by nature: it is all one as if wee dyd wilfully shet our eyes ageynst so many recordes and loo­kingglasses, which God setteth afore vs to bring vs vnto him. How soeuer the world go, all the worshipping that men can deuise is but a vayne fancie, till they haue bin brought intoo the good way. For of their owne natural wit they cannot but giue themselues to al er­rour and deceiuablenesse. He addeth, Now that you haue knowē God, or rather haue bin knowen of hym. Some translate it, nowe that you haue been instructed in the knowledge of God: but all comes too one. Neuerthelesse in the firste part (as I haue touched alreadye) he sheweth that suche as haue bin trayned in the pure truth, are giltie of periurie to Godward. And therof they bee vnexcusable: for it is no ignorance any more: it is not with them as thoughe they neuer had tasted of the true religion: but it [...]as a manifest falshod, lyke [Page] as if some subiectes knowing well inoughe who is their Prince, should reuolte from him, and breake the allegeance whiche they had promised him, and confederate them selues with his deadly enimie. Thus yee see in what plight wee bee: namely that all suche as haue knowen Gods truth, can not steppe aside after their owne superstitions and errours, but they must become periured and false forsworne traytors. Esa. 46. a. 1 For it is not causelesse sayde that all Idols must fall downe when God is to be glorified in his highnesse: and that all superstitions must vanish away when his maiestie commeth abrode. Nowe if he voutsafe too shew him selfe to vs, it is as much as if he dyd set vp his chayre of estate among vs, of purpose to bee so good and gracious too vs, as too become our king. If wee can not finde in our hearts too yeelde him any subiection, are wee not falseharted caytifs towards him? If we alledge for a replie, that our intent is not so: it is but hypocrisie. For we knowe that our Lorde can abide no companion: in so muche that he vseth the worde Ie­losie, Ex. 20. a. 5 to shew that he wil so possesse vs, as we may belong vnto him wholly and not in parte. Then if we will play on both sides, & row betweene two streames: there will bee nothing but fayning and hypocrisie in vs. But there ought to bee a substantiall soundnesse in vs. And therfore S. Paule sayth not simply, if wee bee beguyled by Satan, & forsake the Gospell quite and cleane: but, if we swarue from the simplicitie of it. As for example, the Galathians (as I haue shewed alreadie) had not renounced Iesus Christ nor denied their baptisme (for they professed to holde the Gospell still) but they had mingled it, and that marred all: a little Leuen sowreth a whole lumpe of dowe. Euen so when men will needes adde I wote not what of their owne brayne to Gods truthe, it marreth all. For let a man put a little vineger, or some other slabersauce into a cuppe of the best wine in the worlde, and he were better to drinke sheere water. In like cace is it when men wyll turkin the true Religion, as all they doo which take vpon them too inuent I wote not what of their owne heade. Surely it were muche better that they had neuer knowen anye more at all, but grossely that there is a God: than too haue beene trayned vp in the good doctrine of the Gospell, and afterwa [...]e too falsifie all, and too disfigure [Page 195] our Lorde Iesus Christe after that sorte. Yee see then howe it is a thing that can not be borne withall: and that is it which we haue to marke in the first place. Secondly, S. Paule sheweth that the calling of the Galathians to the Gospell, came not of their owne proper motion, nor through their owne furthering of the matter: but of God, who had sought them out when they were wandering and straying wretches. And this is not spoken for them alone: for wee know how the Prophet Esay speaketh after the same maner gene­rally of all such as should be partakers of the saluation that is pur­chased for vs by our Lord Iesus Christ, Esa. 65. a. 1 saying: I was foūd of them that sought me not, and I shewed my selfe to such as inquired not after me: and vnto such as made none account of me, I saide, Lo here I am, here I am. See how God magnifieth his grace, to the in­tent that men should not be so far ouerseene, as to thinke that they atteine to fayth by their owne wisdome. No, sayth he, yee bee all of you in the way of destruction, & there is none of you that cōmeth to me without I draw him, for pitie of the wretchednesse wherein you be plunged. Therfore it is I that haue discouered my selfe, and all this is of mine owne meere gracious goodnesse, for you would neuer haue soughte me, yea there is none of you all but he with­drew him selfe further and further off from mee. For wee be not onely as straying beasts, but also as wylde and wood beastes: wee be wholly giuen to rebellion tyll God haue tamed vs, and chaun­ged vs that wee might be sheepe of his folde, that he may do the office of a shephearde towards vs. So then it is not for noughte that Sainct Paule correcteth this speeche of his when hee saythe, you haue knowen God, or rather haue beene knowen of him. As if hee shoulde say, that when wee bee come too the knowledge of the Gospell, wee must not imagine our selues too bee better than o­ther men, but that God preuented vs, and that wee should rather haue perished a hundred times in our beastlynesse, than haue come too any good amendment, if God had not vtterly chaunged vs. Nowe then wee see what free will is able too doo, whereof igno­rant wretches boast them selues too the defacing of Gods grace. No doubte but all men wyll graunte that they can not bee inligh­tened without Gods working: but [...] by after they restryne [Page] it agayne, saying that his working is but in parte, and it seemeth to them that euery man brings somewhat of his owne. But all thys geere is excluded heere when he sayth that none but onely God knoweth vs, who also marketh vs out, too shewe him selfe vnto vs, and too make vs come vnto him. Then let vs generally vnder­stande, that it is not our owne worthinesse that hath brought vs too the obteyning of this benefite that the Gospell should be prea­ched purely too vs, and that euery of vs applyeth it too his owne behoofe: for if I thinke my selfe to haue aught at all in mee why I should be preferred before one man or other: it is a taking away of Gods prayse, and an vsurping of it to my selfe: and that were an intollerable trayterousnesse. And therefore wee muste come backe too that which S. Paule sayth in another texte: 1. Cor. 4. b. 7. VVho hath made thee too excelle, sayth he? He speaketh too suche as com­mended them selues, beleeuing that they had some vertue or ex­cellencie in them, as in very deede the Corinthians had suche spi­rituall giftes as might bee had in estimation among men. S. Paule graunteth well inough that they had great graces, and worthy of estimation: but he asketh them from whence all of them came, whether they were of their owne getting, or whether they were able too take them of them selues? It is very certayne that they were not. VVherefore let vs learne, that it is not inough for vs to haue Gods worde preached too vs, excepte God worke in vs by his holy spirite, according as experience sheweth in that it is not giuen too all men. And moreouer there was neuer yet any man that bethought him selfe too seeke the good foode, except it were offered him of God. Therefore away with all the fonde imagina­tions of our owne head, and let vs put away all pride: let vs not thinke our selues wyser than other men, bicause wee haue kno­wen the Gospell: but let vs yeelde this prayse vnto God, name­ly that at suche time as wee turned our backes vpon him, and were as good as drowned a hundred thousande tymes in destruction, he caste hys eye vppon vs, and drewe vs backe too him selfe, too the ende that when it is tolde vs that wee bee iustified by fayth, and thereby obteyne saluation: wee should assure our selues that the same commeth of his [...]re grace, and that our fayth is [...]reely [Page 196] giuen vs bicause wee can not purchace it: and let vs confesse with poore Agar, Ge. 16. c. 13. that wee haue seene him that looked vppon vs afore. For there wee haue a mirrour of all mankinde. The sayde poore woman was in great heauinesse, forsaken of all men, and wyste not whither too go: but God pitied hir and visited hir, in the wil­dernesse. Heerevpon shee confesseth that God had looked vppon hir before shee had thought vpon him. So then let vs bee hilde in awe and humilitie, seeing that the welspring and beginning of our welfare is that God knew vs and marked vs out at such time as we cared not for him, but besides our ignorance, did also despise him, and were so brutish, that euery of vs had sought his owne ruine and destruction, if he of his owne infinite goodnesse had not hilde vs backe. Thus ye see in effect what we haue to marke. But now let vs put the thing in practise that is tolde vs heere: which is that for as much as God hath called vs to the pure knowledge of his Gospell, we must continue stedfastly therin, according to the way which he setteth before vs, who (as we know) is the liuely fountayne of all welfare, as it is sayde in the seconde of Ieremie. Then if wee go a­about too digge crauyed Cesterns that can holde no water: is it not an vtter refusing of the benefite that was put into our handes? VVhen a man seeth good meate readie for his repaste, and kno­weth that he may take good sustenance of it, and yet will go hys way from the table, and seeke dung and filthe too feede on, is he not worthy too bee poysoned? Euen so is it with all suche as are not contented with the pure doctrine of Gods Lawe and Gospell. For beholde, the fountayne is before them, Esa. 5▪ 5. they may drinke their fill of it, Iohn. 5. as it is sayde in Esay and S. Iohn, and yet they had leuer too starue, or else too feede them selues with winde. Nowe then should not suche vnthankfulnesse bee punished double as S. Paule sayth heere? Is it possible that yee shoulde returne agayne too the vn­profitable and weake Ceremonies that can doo you no good at all. Nowe at the first blushe S. Paule might seeme too sharpe and roughe in speaking after that fashion of the Ceremonies of the Lawe. For in very truthe, although the Ceremonies had bin the first enteran­ces or traynings, like as in trayning vp of yong children men are wonte too set them firste too their [...]psie: yet notwithstanding [Page] our Lorde Iesus Christ was figured in them: and there were pro­mises in them too bring men too saluation. For the remission of sinnes is the chiefe good thing that we can wishe for at God hand, bicause that by that meanes wee be reconciled vnto him. He recey­ueth vs as his children, and we may call vpon him with free liber­tie. Men therfore are then in true and perfect felicitie, when their sinnes are forgiuen them. And hereof they had as it were a pledge in their sacrifices in olde time. VVhen they washed them selues, it was a full assurance too them that God did clense them, and that their spottes were no more layde to their charge, but rather that they were receyued as cleane and vtterly without blemishe. Howe then dooth S. Paule terme these things vnprofitable ceremonies, which caried such instruction in them? specially seeing it is sayde that the paterne of all the whole Sanctuarie was shewed to Moy­ses, Exo. 25. d. 40. yea euen from heauen. The law then serued not to holde men in some play, as though God intended to busie them about petie trifles? neither also did S. Paule regarde whereto the ceremonies auayled or serued the fathers of olde time: He doth but only shew that when our Lord Iesus Christ was once come, Col. 2. c. 17 all those things were abolished. For (as he sayth in the seconde to the Colossians) wee haue no more the figures and shadowes, bicause that nowe a dayes wee haue the body and the substaunce. Seeing it is so: if a man should set foorth the ceremonies of the Lawe, he should sepa­rate them frō our Lord Iesus Christ, and what should they be then? They would be of no force. For (as I sayd afore) if a man separate them for our Lorde Iesus Christ, surely they shall bee but pelting trash. Therefore when men kept the ceremonies, so as they were applied to their lawful vse: they were good exercises, and the old fathers mispente not their time, bicause they were confirmed by them in the hope of their saluation, and they were vntoo them a warrante of Gods fatherly loue towardes them, and they led them to oure Lorde Iesus Christe the fountayne of all welfare. But if men busie themselues in keeping the ceremonies without knowing why or wherfore: surely it is but flat mockerie. For the Heathen men dyd make sacrifice also, and some of them had no Idols, thin­king that they offered too God the maker of heauen & earth: and [Page 197] yet whereto did al their Sacrifises serue them, but to their condem­nation? For they had ouerthrowen Gods order, bycause they amēd not at our Lord Iesus Christ. Now then Sainct Paul doth not with­out cause say, that when the Ceremonies of the law tend not to the seeking of all our welfare in our Lorde Iesus Christe, they are but beggerly Ceremonies, that is to saye, corruptible thinges of this world, and consequently things of no force and vnprofitable, by­cause that Iesus Christ who is the quickner of all things, is not ther. And this is yet so much the better to be marked, to the ende we be not beguiled. It is said that in old time all men offered Sacrifise, and thought they worshipped God: and yet notwithstanding, that the seruis of all such as had not their beleefe settled in Iesus Christ, was reiected. Heb. 11. a. 4 For the Apostle in the eleuenth to the Hebrues saith, that the only thing that made Abels Sacrifise acceptable, was faith. Now then for asmuch as the heathen men did in their sacrifising i­magin God to be fleshly, and that they could make their attonemēt with him by such meanes, they buzied themselues about outwarde things, and considered not that in asmuch as we be faultie, it stan­deth vs on hand to haue an excellenter raunsome than we cā bring any. If we had a hundred worlds to giue, they were not ynough too redeeme any one misdeede that we haue done against God. Ther­fore the Sacrifise that should answer for all our sinnes must of ne­cessitie be heauenly. The heathen men cōsidered not this: but stood poring vpon the shadow of it, as the Turkes and Iewes do yet still at this day, who by their often washing of themselues both euen and morne, and at noone, and by theyr other Ceremonies, confesse themselues to be defyled, and to haue neede to be clenzed by some others, and yet do renounce our Lord Iesus Christ who is the very cleannesse whereby we must be made cleane, according also as in very deede it is he that hath wiped away all our spottes. Seeing it a so then, all they that keepe any Ceremonies in hope to get any fa­uour at Gods hand by them, do not only beguile and martir them­selues in vayne without any profit: but also do certeinly prouoke Gods wrath still more and more. Now we on our side are taughte that our Lord Iesus Christ hath shed his bloud too wash our soules withall. Then if we seeke any other [...]nzing or purgatory besides, [Page] surely it is an intollerable trecherie. And if Sainct Paule spake so of the Ceremonies of the lawe: what shall wee say of all the toyes and gewgawes that are nowadayes in poperie? For beholde, the Papists weene to win much by taking of holywater, by babling this and that, by keeping of holidayes, by tyring themselues in gadding on some pilgrimage, by setting vp a waxcandle before some pup­pet, by chaunting masse by note, and by saying of thus many or thus many tymes their beads ouer. I say they hope well to make attonement with God by such meanes. But it is certeine that they plunge themselues the deeper in hell, and cast themselues fur­ther intoo Satans snares by it, as though they had confederated themselues with him to their owne destruction. To bee shorte, all the Ceremonies of poperie are vtter renouncings of our Lorde Iesus Christ, and of the pure truth which hee hath purchaced for vs by his death and resurrection, and of the grace that is offered vs at this day in the Gospell. For they may well bring what shrowding-sheetes they list, but they cannot disproue the holie Ghost, who hath vttered the sayd sentence by the mouth of Sainct Paule. Then do we see in effect what is shewed vs heere. Now as touching the particular whiche Sainct Paule alledgeth heere concerning dayes, mooneths, and yeeres he meeneth not the seasons of winter and som­mer, nor the discerning of one day from another, nor that men shoulde not recken yeeres and mooneths: but hee speaketh of the feasts that were commaunded in the Lawe, and which those decei­uers would needes haue to bee kept still, euen as of necessitie. In which cace there was a kind of binding and thraldome, and it was an abolishing of the fredome that was purchaced for vs by our Lord Iesus Christ. Lo heere the cause why Sainct Paule vseth such vehe­mentnesse, howbeit that hee did it also in respect of the foresayde falshood: for it was requisite that our Lord Iesus Christ should haue bin knowen in all those figures, and that men should haue amed at that marke. But they that had beguiled the Galathians, had bound them to the cleane contrary, seeing that by holding still the feast of Passeouer and other feastes, they intended to bring them backe agayne to the olde forworne figures, which ought to be abolished. In olde time when men kept [...] Easter day vnder the lawe, it was [Page 198] to the end that the people beeing put in minde of their deliuerance out of the thraldome of Egypt, should looke for the great redemp­tion that was promised them. 1. Cor. 5. b. 7. And for that cause Sainct Paule saith that our Easter lamb (that is to wit, Iesus Christe) is offered vp al­ready. He sheweth that the thing which had bin figured by the pas­call lamb that was offered in the law, was now fulfilled in the per­son of our mediator. In like cace was it with the feast of Tabernacls or Tents, whereby God did put the Iewes in rememberance, that they had dwelled in the wildernesse where there was nother house nor building, and yet had continued there a long time traueling too and fro. And that was also a warning too them that thys lyfe is but a wayfaring, where through we must passe in hast. As muche is too be sayde of the firstlings when men came to offer vp theyr firste frutes vntoo God. Agayne, when the Iewes made solemne confession of their sinnes, it was a figure to leade them too Iesus Christe whych was promised to them. But now that he is come, if wee wyll needes keepe still those thinges, what is it else than a toying? For wee displace the principall and the substaunce, which is all one as if a man would feede himselfe with the coloure of bread, wyne, and meate, and not with the things themselues. And can a man receiue any sustenance thereby? So then seeyng that our Lorde Iesus Christe is come, the figures of the lawe are not too bee vsed any more, and if men will needs keepe them, they shewe themselues too haue no knowledge of God, but that all is turned vpside downe. Therefore it standeth vs so muche the more on hande too marke well, that if wee nowadayes do swarue neuer so little from the purenesse of the Gospell, wee bee streytwayes strayed from our Lord Iesus Christ. I graunt wee may well keepe certayne dayes of assembling, howbeit not after the manner of the Iewes. And why? VVe keepe them not for ceremo­nies sake. In the time of the law it had bin a deadly offence for a man to haue lifted vp but a mallet vppon a peece of wood, or too haue done any other businesse of his owne. If a man had but set a potte or a kettle vppon the fyre on the Sabboth daye, God commaunded that hee shoulde bee rooted out. Yet was it not meant by that rigoure, that God d [...]yghteth in ydlenesse: but [Page] it serued for a figure, as if hee had sayde, I haue enioyned you my Sabbothes, too the ende you should knowe that I am hee whyche sanctifyeth you. VVe haue the selfsame sanctification at this daye, howbeit not with like figures as the fathers had it in olde time: for that were too burie our Lorde Iesus Christe. It were too hang vp a veyle agayne, too the intente too dasle our eyes in suche sorte, as wee shoulde not see the lighte of the Gospell. Lo what wee haue too marke vppon thys obseruing of dayes where­of Sainct Paule speaketh heere. But aboue all things let vs marke that he intended to shewe vs heere, that in asmuch as wee knowe the benefites whyche are imparted too vs by oure Lorde Iesus Chryste, wee must sticke too them and settle ourselues wholly therevppon: and that if wee bee fleeting too and fro, it is a shrin­king away from our Lorde Iesus Christ, in whome wee haue the fulnesse and perfection of all lyfe, ioy, welfare, and glory. There­fore, seeyng that God commeth too vs after that fashion, yea and that euen at suche time as wee were as wretched wandering beastes, hee gathered vs too hymselfe, and shewed hymselfe to be our herdman, too the intente that we should become the sheepe of his flocke, and hearken too his voyce, and discerne it from all false doctrines, and from all the curious suttleties of men, that our Lorde Iesus Christe myghte reigne ouer vs, holde vs in awe, pos­sesse vs wholly and we become hys, not partly or wyth condition, but wholly and throughly: let vs beware that we become not gil­ti [...]e of suche vnthankfulnesse when the Gospell is once preached vnto vs. Thus ye see what wee haue too beare in mynde too our behoofe in this texte, that wee may not bee accused at the latter day if God haue called vs to him, and wee left and forsaken hym, and falsifyed our promis whereas hee was ready too haue kepte touche with vs, not onely for a day or twayne, but also by conti­nuing too bee our father and sauioure for euer both in life and death.

Nowe let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs feele them more and more, and that the same may cause vs the bet­ter to acknowledge the g [...]es that wee haue receiued of him, and [Page 199] that seeyng we perceiue that they haue bin imparted vntoo vs vn­deseruedly, it may make vs to bee the more desirous too tast of them, that therevppon wee may day by day indeuoure too ridde our selues of our lewde affections, and of all the vices wherein wee should be plunged if he pityed vs not and made vs not too feele hys grace, whyche it may please hym too continue in suche sorte, as wee may seeke nothyng but to come home fully vntoo, hym: and that in the meane whyle till we come to the full lyght, where we shall behold him face to face and bee transfigured intoo hys glorye, hee continue still too shewe vs the waye of saluati­on, and make vs too walke therein throughout. That it maye please hym too graunt this grace not onely too vs but also to all people and Nations of the earth, bringing backe all poore ignorant soules from the miserable bondage of errors and darknesse, to the right way of saluation, for the doing whereof it may please hym to rayse vp true and faithfull ministers of his worde that seeke not their owne profite and vainglory, but only to the aduancement of his holy name. &c.

[Page] I Haue declared heeretofore, that although S. Paule at the firste blush bring not any reason that seemeth to be of great weyght or impor­tance: yetnotwithstanding it is not for naught that he doubteth least his labour be lost, and all the frute of his trauell among the Gala­thians bee perished, seeyng they obserued the holy dayes and other Ceremonies of the law. For wee must not looke vppon the day itselfe, or vppon the kynd of meate, or vppon such other like things: but we must consider to what end men for­beare the eating of any kind of meate, or why they keepe certayne dayes, and so of other Ceremonies. Now I haue tolde you that by that meanes the lyght of the Gospell is after a sort damned, or ra­ther vtterly quenched. For the end why al those things were ordei­ned in old time, was that the fathers might be foded and maintey­ned in the hope of the redeemer, who was not yet come amōg thē. But now that our Lord Iesus Christ is come into the worlde, and hath finished and performed all that was requisite for mans saluati­on, it were an vtter derogation too the full perfectnesse that is in him, if men should still buzie themselues with figures. It were all one as if a man shoulde drawe a Curtaine before hym that hee myght not bee knowen as he is. Furthermore, there goes a bin­ding with it: and when a thing is commaunded vnder peyne of deadly sinne, mennes consciences are made subiect too suche ty­rannye, that God forgoeth hys authoritie and dominion ouer vs, for he will not haue vs to make conscience of any thyng that is not commaunded by hym. And truly the thing wherein hee will be discerned from his creatures, is that hee haue all souerenitie in ruling our lyfe: that the thing whych he commaundeth be ac­cepted as good and needefull without gaynsaying: that the thinges which he forbiddeth, be omitted, and that men make no reckening nor conscience of them. But in obseruing the Ceremonies and in thinking to deserue at Gods hand for so doing, there is yet a fur­ther matter: namely that we renounce or giue ouer the thing that is purchaced for vs by the death and passion of the sonne of God our Lorde Iesus Christ, wh [...]e hath discharged vs of all dettes due [Page 200] vnto God hys father. Not to gyue vs libertie to do euill, but too the ende wee shoulde flee vnto him alone when wee haue done amisse. If we find ourselues to haue transgressed Gods lawe, and that our owne conscience vpbraydeth vs: there is none other re­medie for vs but to put ourselues into the hands of our Lord Iesus Christ, that we may bee quit before God, and washed from all our spottes by the merit of his death and passion, and by the sheading of his bloud. To be short, Sainct Paule sheweth heere, that men runne astray when they seeke meanes of saluation any where else than in Iesus Christ, in somuch that they become forlorne and vt­terly past recouerie. Now then seeing that God hath sette vs foorth but only one way of saluation: they that turne aside from that, do cast themselues wilfully into destruction, and Satan reigneth ouer them for their vnthankfulnesse sake in despising the inesti­mable benefyte that God offered them. VVhat a bountifulnesse is it that God calleth and allureth vs too hys fauoure and loue, notwithstanding that we be his deadly foes? Againe seeing he ap­poynteth not the Angells to bee our mediators, but voutsaueth to ioyne himselfe vnto vs in the persone of his only sonne: if we be so miserable that that will not suffise vs, but wee will needs of a diuelish couetousnesse seeke other meanes: is it not a shaking off of our Lorde Iesus Christ▪ Then let vs learne, that too profit well in the Gospell, wee must forsake all that is contrary to the trust whych we ought to haue in our Lord Iesus Christ: and sticke whol­ly to his ryghtuousnsse, too seeke all perfection in hym. Let that serue for one poynt.

Also therewithall let vs looke well to ourselues: for sometimes we shall thinke we commit but some small and light fault in swar­uing asyde: but [in the end] we shall wonder how God hath giuen vs head, so as wee shall bee vtterly strayed from him. And that is the cause why so feaw holde out to the end. For men doo easly beare wyth themselues, vnder the foresayde pretence, bearing themselues in hand that it is nothing, and so euery man giueth him selfe libertie. But God punisheth such rechlesnesse, & giueth vs o­uer to it, so as Satan carieth vs away. VVherefore let vs walke in feare and warenesse▪ and when [...]od hath once gyuen vs the [Page] grace to tast of his Gospell, let vs indeuer too bee confirmed in it day by day: let vs beware in any wise that wee step not asyde from it, and let euery of vs bee watchfull in that behalfe, least wee make a deadly fall when we thinke wee do but trippe: final­ly, let vs keepe the way that our Lorde Iesus Christe teacheth vs. It is true that though wee swarue aside, yet he will pitie vs, as wee see by experience. For hee must bee fayne too rayse vs vp agayne, not three or foure tymes in our whole lyfe: but a hundred tymes euery day. For wee bee fickle and neuer leaue reeling too and fro. Neuerthelesse let vs not tempte him, nor so harden ourselues that the Diuell leade vs away or draw vs one way or other: but let vs labour too make the seede of lyfe auaylable in vs, seeing that God wyll haue vs too yeelde foorth frute too hys honor in all our thoughtes, wordes, and deedes. Let vs beware that wee indeuour ourselues heerevntoo. Nowe heerevpon Sainct Paule addeth, that hee woulde fayne haue the Galathians fashion themselues lyke vnto hym, bycause that hee on hys side laboureth to apply hymselfe vntoo them. It shoulde seeme that thys saying differeth farre from that whyche wee hearde euen nowe: for it was as a stroke of some tempest or thunderclap when he sayde. I am afrayde least I haue lost my laboure vppon you: I will let you alone like folke past amendmente. It greeued hym too see that the doctrine whyche hee had preached was so ill recei­ued, and nowe hee vseth a gentle and freendly manner of speeche. To bryng them backe agayne vntoo hym, hee calleth them bree­thren, and afterwarde protesteth that hee desireth to ioyne wyth them, and too frame hymselfe to them as much as is possible for hym, seekyng nothyng but that they shoulde yeelde the like vntoo hym.

And heerein we see what measurablenesse they ought to keepe which haue the charge to preach Gods word: that is to witte, they must not foade mens faults by flatterie, but rebuke them sharply, to the intent that such as are beguiled by Satās illusiōs, may bee wake­ned & as it were scared at Gods iudgemēts. For whē mē are giuē to any euill, they lye weltering in it still, vnlesse they be plucked out of it as it were by force. Yea a [...] it greeueth and spiteth them if they [Page 201] be wrung by the eare too hard, or if they bee made to scratch where it did not itch, as the cōmon prouerb sayth. The more then that men beare with themselues, the lesse are their faultes to be spared, for else it were a betraying of them. That is the cause why S. Paule vsed so great vehemencie, in saying that hee was sore afrayde, least hee had lost his labour, and there leaueth the Galathians as it were in despayre. But yet for all this, hee intendeth to cheere them vp agayne, that they may come to repentaunce. And so hee seasoneth hys sharpenesse with sweetenesse, and sheweth that the gate is still open for them, if they will submitte themselues vnto God. Thus yee see twoo things that are requisyte when wee will haue our ex­hortations too bee profitable. The first is, that there bee a liuely­nesse in vs too pricke foorth suche as haue done amisse, that they may bee throughly touched with the knowledge of theyr synnes, and mourne and bee sorie for them before God: for if they haue not that sorynesse, they will neuer yeelde to followe God. True it is, that to outwarde syght menne may well alter theyr lewde dis­positions: but howe soeuer they pretende, they shall styll bee full of stubbornnesse and malice, till they be ashamed of themselues and feele what they haue deserued. So then the true preparatiue too repentaunce, is to be pricked so neerely as wee may feele the euill that is in vs, and condemne our selues for it: yea and that wee bee full of anguishe, finding no rest till God haue receyued vs to mer­cie. But yet must wee not lye styll in suche perplexitie: for that woulde make vs too shunne Gods presence, and to go aboute too estraunge our selues from him for euer, insomuch that wee woulde fayne haue him plucked out of his seate, that he might no more bee our iudge, if wee were not well persuaded that hee will bee pity­full to vs, and that wee shall not bee disappoynted of our expecta­tion in seeking of him: according as it is sayde in the Psalme, that there muste bee mercie in God too drawe men vntoo him, Psal. 130. a. 4. or else they will neuer bee brought too stande in awe of him. For as for all the feare of the vnbeleeuers, it is but a terrour that dismay­eth them, making them too gnashe theyr teeth agaynst God, and to frette and chafe and play the madde men. And suche inforced feare hathe no reuerence at all in [...] But when wee haue once [Page] tasted the goodnesse of oure God, and see howe all his seeking is too bee at one wyth vs, and too haue vs come vnto him wythout feyning, yea and that his touching of our heartes is too the intent wee shoulde conceyue sure confidence, and therevppon offer our selues too his Maiestie, assuring our selues that wee ought not too bee afrayed of it, seeing it is the thing wherevntoo hee calleth vs: I say, when wee bee thus assured, namely that our sinnes are wy­ped out: then maye wee bee bolde too preace vntoo oure God, and that is the order which Saint Paule keepeth heere, and which it behoueth vs too keepe in all our rebukings. In that place then hee did beate downe the Galathians, bycause they exalted them­selues, and did as it were sette vppe theyr brystles agaynst God, through theyr lustynesse. And nowe hee reacheth them his hande, and lyfteth them vppe agayne, and telleth them that after they haue once felt and perceyued their faultes, they muste not yet for all that thinke themselues vtterly shette oute from God, and from all hope of saluation. But this cannot bee done except wee haue a carefulnesse too drawe sinners too saluation. For many menne will bee vehement ynoughe, and they shall haue iust cause so too doo: but yet in the meane whyle theyr rygorousnesse will bee so excessiue, as it shall shette vppe mennes heartes, and make them take suche stomacke agaynst the bytternesse that is vsed towardes them, that they shall cast themselues vtterly out of order, yea and conceyue a hatred agaynst God and his woorde. Howbeeit, they that are so ouersharpe will say they haue iust cause. Yea, but yet for all that, they whiche rebuke sinne in the name of God, muste alwayes haue a care and desire too bring those too saluation, which were in the high way too destruction. VVhen they bee so minded, no doubt but they wil labour to winne such as were out of the right way, and to make them perceyue that they seeke their welfare, and that although their rebukings bee greeuous, yet they fayle not too bee for their behoofe. Neuerthelesse, on the other syde, let such as are handeled so sharpely, vnderstande that they haue neede of such medicines: for what shall they winne by ranckling agaynst God? But yet wee see many which can well ynough make coun­tenance too bee great Protestantes, and too burne in zeale of the [Page 202] Gospell, which yet notwithstanding will not abide to bee touched. So long as they be borne withall, they will confesse what soeuerye will haue them and all that is spoken to them, yea and more too. Ye woulde thinke that the Gospell was made euen for their turne: but if a man find fault with them, then they beginne to play the woode beastes. And what gayne they by it, sauing that first they bewray their hypocrisie before men, and secondly set themselues in battell agaynst God.

Nowe it is certaine that in fighting against suche an aduersarie, they shall not be the stronger partie. Therefore let vs suffer our sel­ues too bee rebuked sharply when neede shall require. And if wee wist not of the euill that was in vs, wee ought too mistrust our sel­ues so much the more, and not seeke startingholes to defende our selues withall, but rather enter into examination of our selues, and euerie of vs become his owne iudge, that by meanes thereof wee may not enter intoo account with our God, nor hee bee compelled to cite vs too heere the sentence of damnation. Thus yee see howe we ought to receyue the chastizements, that are put to vs, and that wee must not be too much greeued at them, bycause they prepare and dispose vs too humilitie, but let vs in the meane while wayte for the comming of the sweete that followeth afterwarde. For the thing that keepeth many men from receiuing the warnings that are giuen them, is that they bee fully resolued of the matter afore­hande: so that if a man speake a woorde too them that mislyketh them, they stoppe their eares at it, or else their hearts are so harde­ned and dulled, as they cannot by any meanes afterwarde conceiue what is put too them for their welfare and profite. A man maye talke to them of Gods mercie, and protest to them well ynoughe: and a man may well ynough (as ye woulde say) shew them with his finger that his seeking is nothing else but to bring them to saluation, but they be vtterly deafe: and that is bycause they bee fully bente of themselues too reiect Gods woorde. Therefore let vs bee pa­tient and modest, when men steppe too vs vppon the sodaine, too assayle vs roughly by shewing vs our faultes: let vs be quiet at it, and tarie till hee haue spoken the last woorde. And so let vs in­terlace and knitte these twoo things togither: that is too witte, the [Page] rygour which we must take holde of that wee may haue a true and liuely feeling of our sinnes, to bee sorie for them, and to aske God forgiuenesse, and to be abashed in our selues: and then let vs assure our selues that God will alwayes bee mercifull to vs: and when wee haue so indyted our selues, let vs also hope too bee quitted at his hande, and that the more he condemneth vs by his worde, the more he intendeth to beare vs vp, to the ende he be not inforced to come agaynst vs with armed hande, and with his sworde in his fist. Thus ye see in effect what we haue to remember in this text, where we see Saint Paule on the one syde so sharpe and vehement, and by and by afterwarde too call the Galathians his brethren, and too praye them that there may bee good conformitie betweene him and them, and one accorde and tunable consent among them. Nowe as touching that he sayth, I beseeche you bee like vnto mee, for I also do applie my selfe vnto you: as wee haue seene alreadie, it is not too soothe them in their vyces, nor too cloke theyr filthinesse, nor too vse any flattering of them: but too trie all the wayes too the woodde to winne them vnto God, according as wee shall see here­after howe hee will vse the similitude of a woman with chylde, which longeth to see hir childe borne into the worlde, and although shee indure paine, yet will not wreake hir selfe vppon hir babe by strangling it, but bee more chare of it than of hir owne lyfe. Saint Paule will vse the sayde similitude. So then hee meeneth not here too stryke sayle (as they say) too please suche as had neede too bee rebuked: but rather aduaunced him selfe as farre as hee coulde to winne them, according also as hee will say, that hee hathe prat­led with them as a Nurse dooth with hir childe: and that might well bee done wythout hardening menne in theyr sinnes. Not that they shoulde bee too much borne withall: for when a Nurse stoupeth too teache hir yong childe too go, whome shee holdeth by the hande, hir intent is not too make hym too tumble, nor too teache hym too haulte, nor too make hym suche a Cockney: that hee shoulde not bee able too go when hee commeth too mannes age: but contrarywyse, when shee intendeth too staye the childes arme, shee will take him by the hande, or by some o­ther part of him.

[Page 203] So then we see after what maner we must fashion our selues to such as are weake. It is not too harden them in their naughtinesse, but rather to amende them: neuerthelesse we must go by measure, hauing alwayes an eie to our owne abilitie. And truely it is not for naught that S. Paule in another text exhorteth the stronger sort, Ro. 14. a. 1. and the forwarder sort, Gal. 6 a. 1. to applie themselues to such as are yet rawe and weake. For if a man had neuer so great and excellent vertues, that he were as an Angell: yet surely if hee bee so rigorous that hee will haue euerie man too bee as perfect as himselfe, all his vertues will bee but smoke. VVhy so? For the meeldenesse and gentlenesse which God commandeth vs, serue to giue as it were a taste and sa­uour to all vertues. And the better that a man knowes himselfe, the more will he be thinke hym of the vyces that are in him, which haue neede to bee borne withall, and therefore that hee must also beare with others. Againe hee will consider too what ende God hath aduaunced hym, namely to shewe other menne the way, and finally he will beare with himselfe least of all men. And heereby may a man haue a good incling too discerne whether the admoni­tions proceede of pure loue, or whether they proceede of too muche sternnesse. For if in rebuking other menne, a man take not heede to himselfe, and flatter not himself, ne cast forth his choler to finde fault with this man or that mannes vyce, but in the meane while is vtterly steyned himselfe, and woulde fayne bee plundged in it ouer head and eares: it is certaine that all is but hipocrisie. But when a man reyneth himselfe short, and desyreth not to bee more borne withall than his neighbours: if therewithall he be rigorous, it is to be acknowledged that he hath the zeale of God, and of his holy spirit in him, and that he procureth the welfare of al men. Thus ye see in effect why Saint Paule sayeth here, that he intended to fa­shion himselfe to the Galathians. Nowe hee addeth further, that they had not hurt or offended him in any thing, meaning thereby that hee vndertooke not any priuate quarell agaynst them. For the ve­rie things that marre all when doctrine and Admonitions come to bee put foorth, are that eyther wee bee of opinion that the partie which speaketh is not woorthie too bee heard, or that wee beare some hatred or pritch towardes him [...]ure heartes. For it is im­possible [Page] that we shoulde take any thing in good part at his hande, whē we shal haue cōceyued any such opinion or fancie of him. I see a man that speakes as an Angell: nowe if I surmyze that hee hates mee, and seekes too byte mee, or that hee goes aboute too disco­uer my shame, surely I shall not take any profite by heering of him. But this cannot excuze vs: for it is a lewde fault: and al­thoughe it were true that a man hated vs, and that hee rebuked vs vppon malice and spyte: yet ought wee too learne too bee confor­mable. The verie Heathen men coulde well ynough say, that our foes did vs sometymes more good than our freendes. For why, they that loue one another will winke at many things, and ouerpasse all without thinking amisse. But their enimies keepe watch to take aduauntage of them whome they mislyke, Pro. 26. d. 24. and when they spie any fault, they misse not to blaze it abrode, as sayth Salomon: yea and sometymes when they woulde fayne fall out with a man, they gyrde at him vnder pretence of giuing him warning. Neuerthelesse when our enimyes doo so, surely God giueth vs a meane too bring vs backe againe: for the Diuell may nowe and then serue the turne of a Phisition towardes vs, according as we haue seene howe Saint Paule sayeth that hee was buffeted by the same Messenger, that is too witte, 2. Cor. 12. b. 7. of Satan, which thing was done to beate downe all pride in him. Therefore when our enimies come too syft vs after that fashion, and seeke nothing else but too finde faultes with vs: God dooth by that meanes waken vs, bycause we were asleepe before in our owne flatteryes: and if wee were wise and well aduised, surely our enimies should oftentymes do vs more good than our friends, as I sayde afore, and as the Heathen men knewe well ynough. And it is a great shame for vs, that the blinde wretches which were plun­ged in darkenesse, shoulde see more clearely than wee that haue the light of saluation, and that wee shoulde not knowe the thing which those sillie deccyued soules perceyued. And yet notwith­standing it is as (yee woulde sa) a peece of our nature, and menne make an ordinarie rule of it, that if they haue once taken any lewde conceyte that a man hateth them, they bee so eagre and forepos­sessed with it, that they cannot abyde too receyue any correction at his hande. For this cons [...]ration Saint Paule protesteth heere, [Page 204] that in reprouing the Galathians, hee dealeth not with any cace or quarell of his owne. VVee (sayeth hee) haue bin freendes heere­tofore: I might perchaunce be dispyzed too the worldewarde, my comming vnto you was not with any great pompe, I was no payn­ted fellowe: but I brought you the pure doctrine of the Gospell. And althoughe I was a man withoute any great gaynesse, so as I was not accounted of too the worldewarde: yet notwithstanding, you receyued mee as an Angell of God, yea euen as Iesus Christ himselfe: and whereof commeth nowe this alteration? I holde on styll in doyng my duetie: and why then are you so alienated from mee? See if yee can alledge any other thing, than that you hate Gods truth and cannot abyde it. And what a shame is it that yee shoulde so hate Gods truth, that yee shoulde disdeyne it in my persone bycause I am the Minister of it? Nowe then wee haue to gather vpon thys Text, first that such as haue the charge to teache and too carie abrode the doctrine of th [...] Gospell, muste aboue all things eschue quarelles and contentions, (at leastwyse if they in­tende to haue theyr preaching to preuayle and bee profitable) I say quarelles and contentions for theyr owne peculiar matters. And so yee see howe wee must abstayne from all quar [...]lles, least the gate bee shette agaynst vs, and wee bee disbarred of all libertie of re­buking men when neede shall requyre, that wee may protest with Saint Paule that we deale not wyth them for any desire of reuenge, enmitie, or euill will, but onely for desyre of theyr welfare, let vs bee sure of that, too the intente it maye open vs a gappe, and giue vs a waye too all maner of rebukings. Marke that for one poynt.

Againe, let vs also be well aduized, that if our vices be touched, wee cast not a blocke in the way by conceyuing and surmising this false opinion in our heades, that it is done of hatred: for that is the pollicie of Satan. Although men be inclinable to thinke that other men do bite them and nip them of hatred: yet let vs not thinke that they doo it of their owne mere motion, but by the Diuels meanes, who snarleth them after that fashion. If we bee rebuked when wee haue done amysse, whence soeuer the same commeth, surely it is a message sente of God, bycause hee will not haue vs too perishe, [Page] but would haue vs to returne vnto the right way, notwithstanding that the partie which findeth fault with vs doo it not of a good and pure affection, but seeketh onely to spite vs, or to wreake his teene vppon vs: for yet doth God neuerthelesse reache vs his hande, too the ende we should not perish. But beholde, Satan on the contrarie parte stoppeth vs from receyuing of the medicine, and putteth vs in the heade, that the rebuking of our faults commeth not of good will, but that there is a pad in the straw, so as we be either too much sifted, or too sore bitten, or else that there is some other secrete grudge lurking vnseene. All these imaginations doth Satan mingle with mennes admonitions, to the intent we should bee out of loue with them, and refuze them, and by that meanes rebell agaynst God. VVherefore let vs beare well in minde what is sayde heere, to the ende that when we be warned of our faultes, we may consi­der, that God, to the intent he would not be our iudge himselfe, ap­poynteth as it were attourneyes & solliciters in his name, to come and charge vs with our offences. VVhen a mortal man rebuketh me for my misdoings, it is Gods will he shoulde do so, and he hath ap­poynted him in his place. And too what ende? That we should not come before his Maiestie to yeelde an account of them▪ for it were better for vs too bee drowned a hundred thousande tymes. Gop then dooth pitie vs, when hee sendeth vs mortall men to bee our iudges, yea euen to bee oure iudges to put vs too some shame, and thereby to styrre vs vppe afterward to returne againe into the right way. Therefore whensoeuer God is so mercifull vntoo vs: let vs profite our selues by such grace, and beware that we inuenim not our selues with opinions that come incontinently in our heads, as that the partie hateth vs, that hee seeketh vs, that there is some hartburning, that there is some enmitie, and that there is I wote not what. Let all this geere bee troden vnder foote, and let vs accept their warnings if they be true. To bee short, if any man blame vs, we cannot do better, than to consider what our owne conscience telleth vs of it. Marke this for a speciall poynt, that wee must not looke what the persone is that speaketh, nor passe whither there bee any grudge or enmitie in him: but onely what our owne con­science iudgeth of the matter and then must we needes conclude, [Page 205] I am rightly reproued. It is a maruelous thing, that they which do so chafe and storme and grind their teeth whē they be rebuked, should neuerthelesse condemne thēselues continually whither they would or no, if they entered into their owne consciences, and yet had much leuer to play the mad bedlems against God, and too spite him by all meanes possible, than to humble themselues in acknowledging their offences. Yee see then that the way which we haue to keepe when we be found fault with, is too herken vnto such as may make vs too enter into account, and specially too haue an eye too that which is in vs. And where shall wee finde that? Euen written and ingrauen in our consciences. And although wee perceyue it not throughly: yet let vs mistrust our selues, for noman is a cōpetent iudge in his owne cace as they say. True it is that God doth already make vs iudges in part: but yet must wee rather receyue the condemnation whiche wee perceyue not, than carpe agaynst it before wee haue well and throughly weyed whither wee bee faultie or no. But there are a number that are well apayde to shet vp, or rather too seele vp their eyes, that they might not see their own shame: when a man comes to prouoke them to amendment, they fall to skirmishing at the first push, with, did they ouershoote themselues so? And then all is dis­patcht, they wil heare no further of the matter, let a hundred things bee proued against them, and all is nothing with them. They do but wring their mouth awrie at it. For they would alwaies cleere them­selues, and although they bee a laughing stocke euen too little chil­dren, they passe not for it, but glory still of the hardening of them­selues in their owne leudnesse and filthinesse. Therfore let vs keepe our selues from falling into such wilfull stubbornnesse: and in iudg­ing vnfeynedly of our vices according to truth, let vs also be lowly­minded too humble our selues and to beate downe all pryde in vs, too the end that nothing may let vs from acknowledging freely that wee haue done amisse. This is the effect of that which wee haue to remember vppon this text. Now a man might thinke it straunge that S. Paule should say, that the Galathians had receyued him as an Angell of God, yea or rather as Iesus Christ. For what perfection of holinesse so euer was in him, yet could he not match with the Angelles, as wee see how he speaketh in the seuenth [...] the Romanes, where he ac­knowledgeth [Page] himself too bee wretched, and sheweth that he is as a poore captiue and slaue of the world vnder the bondage of sinne. Al­though S. Paule had an earnest desire too serue God: yet notwith­standing he knew he did but drag his legges after him, and that hee had many infirmities to plucke him backe. And heere he sayeth that he was receyued as an Angell: yea and he stayeth not there, but ad­deth further, as Iesus Christ, who (as we know) is the very Sonne of God, and highest King, whiche hath souerain power ouer all crea­tures. But heere the cace concerneth not Sainct Paules life, nor any worthinesse that he pretendeth in himself. He hath an eye onely to the doctrine. It is sayd firste, that he was receyued as an Angell of God. Mal. 2. b. 7. And why not? For the same title hath bin giuen too all such as haue had chardge too beare abrode the doctrine of the Lawe, and of much more reason ought too bee giuen to the publishers of the Go­spell: for there God vttereth his maiestie and power, muche more than he did in olde time vnder the Lawe. For asmuch then as God appoynteth mortall men to speake in his name and authoritie: it is requisite that they should be acknowledged to be his Angelles, that is to say, Messengers or Ambassadors, for the woord Angell betoke­neth none other thing. And in good sooth too what purpose were the doctrine which wee heere, if it came not of God? It were much better that we [preachers] were dumbe and speechlesse, and that the heerers were deafe and blind, than to stand herkening to a man that were not sent of God. For the chief honour that God requireth at our hands, is that we should be whist and herken to his woord, yeel­ding him all authoritie, and holding our selues bridled and captiue as vnder the royall scepter wherevnto he will haue vs too submit our selues. Now if a mortall creature should vsurpe this to himself: what a thing were it? So then let vs marke well that S. Paule doth iustly compare himselfe with an Angell, as in respect of his doctrine. And why? For he knewe well inough he had not forged it of his owne brayne, but had receyued it of God. And that also is the cause why he addeth, as Iesus Christ. For surely our Lorde Iesus Christe will haue vs too receyue such as he ordeyneth too bee his ministers, as if he himself were heere in visible shape among vs. Luke. 10. c. 16. He that he ereth you (sayeth he) heereth mee. [...] neuerthelesse it is certaine that he [Page 206] ment not too make idolles when he ordeyned his Apostles and such as should bee ministers of his woord. He ment not that they should bee woorshipped in his steed: for out of all doubte, that prehemi­nence is not to be giuen to the very Angelles of heauen: and what shall bee done too vs then, whiche are but dung and rottennesse? Howbeit, our Lorde Iesus Christ regarded not what maner of ones men are, but ment too aduaunce his owne woorde, too the end that all men should submit themselues too it. Although then that wee bee but as brittle earthen pottes, or rather already broken, so as wee bee nothing woorth: yet muste not the treasure of the Gospell which wee beare abrode bee therefore despyzed. For when Gods woorde is preached purely vntoo vs, it is all one as if he dwelte a­mong vs, and appeered personally vntoo vs, and it behoueth vs too giue a proofe of our feare, loue and obedience towardes him, by re­ceyuing his woorde though it come out of a mortall mans mouth. And furthermore if wee holde skorne of the Gospell, vnder colour and pretence that they which speake vntoo vs are nother Kings nor Princes ouer vs: let vs assure our selues that that rebelliousnesse of oures heaueth at our Lorde Iesus Christe. He that despyzeth you (sayth he) despyzeth mee: and he that reiecteth you reiecteth mee. And this is well woorth the marking. For wee see now adayes that Gods woord shall bee so lightly esteemed vnder pretence of mens persones, as it is dreadfull too behold. And all suche as are loth too bee rebuked, will by and by haue this answere in their mouth: who are you Sir? who made you my Prince? As who shoulde say, that God had not superioritie ouer vs, nor might speake too vs by the mouth of his seruaunts. A Prince may well ynough sende his offi­cer or some such man as he listeth to chooze, and although the per­sone bee of no countenance, yet will he haue him receyued without doubting, and men do so. And when God who hath soueraine domi­nion! ouer vs, and sole preheminence ouer all the kingdomes and principalities of the world, sendeth vs his seruāts whom he auoweth, and will haue vs too giue them the heering: if wee neuerthelesse do disdayne thē, and in respect of their persones make none account of the message that he sendeth vs by them, and therewithall al­ledge, how now, is this fellowe a [...]: what a presumptuousnesse [Page] were that? If a man carie abrode Gods woorde▪ faythfully, and tell men that whosoeuer despizeth it setteth and aduaunceth himselfe a­gaynst God: what (say they)? this fellow makes himselfe God. As who should say, that God might not speake by those whom he hath appointed to be his instruments: for as I haue sayd heretofore, cur­sed mought we be if wee bring our owne inuentions. It were muche better that wee were drowned a hundred times, than that euer wee should go vp into the pulpet, if we should not vtter Gods will faith­fully, and sticke too that which he commaundeth vs, and draw it out of the cleere fountayne of his holy woord. Should not these things be declared? Thinke we that God can be bereft of the thing that is peculiar too him, that is too wit of his truth? No: he and his truthe can neuer bee separated. So then let vs abhorre the blasphemies of these naughtipackes which say, ô, he that speaketh will make himself a God. If he require men too heere him without gainsaying, namely when he is sure in himself that he bringeth not any thing whiche is not of God, it is good reason that he should commend the authoritie of his mayster. So then let vs not haue any acquayntance with these worldlings: but let vs yeeld such reuerēce to our God, that although suche as speake in his name bee of no estimation, yet wee may not ceasse to obey the things that they set foorth, with a true and lowly fayth. Yet neuerthelesse, we must also discerne betweene those that pretend Gods name falsly, and make a vayne cloke of it, and those that be faythfull dealers of his woord which he hath committed vn­to them. Looke me vpon the Pope with his whole kenell, who are not ashamed to say that whosoeuer heereth them heereth Christ, & that he which reiecteth them reiecteth Christ: for they alledge that saying of Christes, he that heereth you heereth mee &c. too autho­rize themselues withall. But they that will bee receyued as Angels, must doo the duetie of Angelles, that is too say, they muste bee true messengers of God in the name of our Lord Iesus Christ who hath sent them, and they must hold all of him, so as they serue him truly, and seeke not soueraintie too themselues, but that he may alwayes bee the shepeherd of the Churche, and that the sheepe of his flocke may heere his voyce, and follow him whither soeuer he calleth thē. And as for them that be false: [...], peruerting the truth, and vsur­ping [Page 207] superioritie too deface Gods woorde: it is meete that they should be taken for such as they be in deede: & this hath bin shewed by that which I sayde at the beginning: that is too wit, that whereas our Lord Iesus Christe hath tolde vs that he will haue vs too heere those that come in his name, as if he spake in his owne persone: he ment not thereby too make them idolles among men, too the ende that such as haue charge to speake in his name, should be exalted too haue any tirannie: but he ment that his woord should be receyued reuerently and without gaynsaying. And whereas S. Paule sayeth heere that he was receyued as an Angell, or rather as Iesus Christ: it is as much to say as he came not in his owne name, but indeuered too preach Gods grace purely, and too make men too followe Iesus Christ, & to frame themselues wholly vnto him, that he might haue his due preheminence, that the Gospell might be receyued without gaynsaying, and that it might bring foorth such frute as it ought too doo: Rom. 1. b. 16. that is to wit, that it might be the power of God too the salua­tion of all beleeuers, as it is sayd in the beginning of the Epistle too the Romanes.

Now let vs fall downe before the maiestie of our good God with acknowledgement of our faultes, praying him to make vs so to feele them, as we may be moued more and more to amendment, and that it may please him to beare with our infirmities, till he haue ridde vs quite and cleane of all, and so renewed vs according too his owne image, so as all may bee pure and cleane in vs, and his glory shewe it self there, and we more and more fight in such wise agaynst our own sinfulnesse, as it may bee vtterly emptied out of vs, and he so fill vs with the grace of his holy spirit, as we may draw others therevnto, so as all of vs may with one common consent indeuer to serue to his glory, and giue ouer our selues wholly therevnto. And so let vs all say, Almightie God heauenly father, &c.

WEe neede no teaching to seeke the thing which we thinke to be good and profitable for vs: for euery man is inclined to that by nature, yea & too much giuen vnto it. But the mischief is, that we know not the true profite frō the thing that is harmfull, but are oftentimes so blinded with our foolish lusts, that euery of vs ouerthroweth himself wilfully. Not that we forget the thing which I said to be im­printed in our hartes: but for that we be caried away by our vnruly lustes, or else so bleared with the vanities of this world, that we haue no discretion at all to iudge rightly. And therfore we ought to flee vnto God continually so much the more, that he may giue vs skill to discerne what is good for vs, to the intent we may serue him, and haue our mindes so wholly set vpon him, as we may neuer be remo­ued: specially for somuch as it oftentimes falleth out, that suche as are taken to be very wise to the worldward, become lyke little chil­dren according to the alteratiō of their desires, giuing vp the things which they had set much store by, and gadding after some pelting trifle that cōmeth in their sight, so as there is no stay at all in them. Sometimes we shall see a chiefe runne after three or foure at once, [Page 208] and if there come a thing, that he fought for he catcheth at that by and by: and anon after if he spie an apple or a cherrie, or some other thing that likes him, he leaues all the residue too runne after that. Euen so play wee: no doubt but we alwayes thinke our selues wise ynough, and wee take scorne too bee taught at any mannes hande, or too bee warned what is good for vs, for it seemes too vs too bee an offering of wrong too vs: but yet experience sheweth that wee want bothe wit and reason. For what is the cause that men doo so tosse and turmoyle themselues out of measure, and yet runne astray all their lyfe long? As I sayde afore, all of vs with one common ac­corde holde this principle, that wee desire too seeke our owne pro­fit, there is nother greate nor small but he is inclined vntoo that. But lette vs see wherevntoo men apply their mindes: there is not that man whose affections boyle not within him, in somuch that ye shall see the greatest number (as yee would say) racke themselues, and their mindes neuer ceasse day nor night too runne still vppon the things that come afore them, whereby they hope for any profite. And when they haue well tormented themselues, a man shall scarsly finde one among a thousande that hath his affections well ordered: in somuch that it were much better for them too bee a sleepe all the time of their lyfe, than too take so much trauell without knowing why or wherefore. Nowe then seyng that the moste parte of vs are proued not to discerne betwixt good and euill as were requisite and expedient, wee haue neede to submit our selues vnto God, praying him too guyde vs by his holy spirite. And specially when the soue­rayne felicitie or welfare commeth in question, surely whereas wee shoulde bee caried away and rauished in loue with it: wee bee haled another way, and doo nothing but fiske too and fro, and there is so greate inconstancie and lightnesse in vs, that the thing whiche wee loue more deerely than our lyfe too day, shall bee as good as de­spyzed too morrowe. And that also is the cause why Sainct Paule dooth in this texte vpbrayde the Galathians with their forgetting of their owne happinesse. Math. 6. c. 21. For this saying of our Lord Iesus Christs, that looke where a mannes treasure is there is his harte also, is taken of the cōmon order of nature. He termeth that thing our trea­sure, which we set most store by, and whervpon we do wholly repose [Page] our selues: for there are many things which men do well like of, the which neuerthelesse they can easly finde in their harts too forbeare. Though a man see a fayre and costly thing, yet can he content him­self quietly with his owne state still, if he haue wherewith too main­tayne himself. But if wee esteeme our life vnhappie or vnfortunate without the inioying of any welfare at all, surely we shall bee tossed with continuall vnquietnesse, till wee haue obteyned it: and that doth common experience shewe well inough. Seing then that our hartes must needes bee tied too the thing which wee take too be re­quisite too our chiefe felicitie, let vs now see how euery man beha­ueth himself. Such as are giuē to the flightfull goodes of this world, or are so inflamed with ambitiousnesse and desire of honour, that they seeke nothing else but too magnifie themselues, and too bee in some high degree and great estate, that they might bee had in esti­mation: will alwayes labour for the same. Such as are possessed with couetousnesse, will neuer leaue gathering of goodes, nor neuer bee satisfied with any thing. They indure hunger and thirste, heate and cold, and dare nother eate nor drinke halfe their fill, and all too the intent to heape vp out of measure. Lo at what poynt they bee. A­gaine, such as couet to bee esteemed and exalted too the worldward, indure as great miserie as if they were in the hands of the hangman: nay, the hangman would not torment them so cruelly as they doo themselues: and yet they bee so headstrong, as they cannot by any meanes bee turned from it. But when God is so gratious as to shew vs where our welfare lieth, that is to wit, in the kingdome of heauē: although wee be warned that our life is of no continuance, and that wee slip away out of hand: yet are wee so rauished in loue with our vanities, that we forsake the inestimable ioy wherevnto God calleth vs, and set light by the heritage of heauen, in comparison of these worldly things which are right nought. Therefore let vs consider, that S. Paules present vpbrayding of the Galathians when he asketh them where their happinesse is become, toucheth and concerneth vs now adayes. For he presupposeth that the Galathians knew that God could not haue done them a greater good turne in this world, than to inlighten them with the knowledge of his Gospell, whereby they had bin throughly persu [...]d and resolued, that the world hath [Page 209] nothing but deceitfulnesse in it, for somuch as it turneth vs away from the heritage of heauē, according also as our Lord Iesus Christ alledgeth the same similitude, Math. 13. f. 44. that the Gospell and the treasures & riches conteined therein are a precious stone, and that if we should giue ouer all the things which we esteeme in this world, and which we like best of, we should lose nothing by the bargaine, nor haue a­ny cause to repent vs. But now are we dubble too blame, seeing we turne away after we haue knowen that God drew vs from beneath to make vs partakers of his heauenly glory, and put that inestima­ble benefyte out of our remembrance for the whisking of a flye o­uerthwart our eyes as they say. For asmuch then as it hath pleased God to open our eyes, and too plucke vs out of the myre wherein we were plunged with the vnbleeuers and ignorant persons, not only in following superstitions and idolatries as others did, but al­so in giuing ourselues ouer to our fleshly likings and wicked lusts: and seeing that God hath made vs to perceiue where our true ioy lyeth, and giuen vs such a tast of it as we ought to rest wholly vpō it: let vs take good heede that we neuer change our purpose, nor al­ter our mind hereafter. And if we do: let vs consider how the spi­rit of God doth heere condemne vs of vnthankfulnesse by the mouth of Sainct Paule, saying, VVhere is your happinesse? For had we bin alwayes let alone like brute beasts without knowing wherein our welfare and ioy consist, it had bin no maruell though wee had still kept on our common trace. But seeing that God hath shewed vs that we must seeke all our welfare in our Lord Iesus Chryste, and that he is the full perfection in whome we must wholly rest: if we do afterward fleete too and fro and bee shaken now one way and now another: it is certaine that wee can no more excuse our­selues by ignorance. Ye see then that the thing which wee haue too beare in mind in this text, is that when we haue once bin taught the Gospell, we must set light by the thinges that wee made too great account of before, and which men couet without end or measure: that is to wit by the allurements of Satan and of the world, and by all transitory and flightfull things whiche haue no substantialnesse in them and continually seeke our Lord Iesus Christ, till wee come to the full enioying of al the benefyt [...] which hee hath brought vs. [Page] And now herevppon S. Paule blameth the Galathians yet further, that he cannot be their enimie but for telling them the truth. For it is too great a leawdnesse to fall out with our freende, only for shewing himselfe faithfull towards vs. VVhat is the thing that wee shoulde cheefly desire in a freend, but that he should deale roundly with us, and not beare two faces in one hood, nor vse any craft and vntruth towards vs? Euery man can tell that welynough, and it is as a na­turall lesson which we know without schooling: and yet notwith­standing we be greeued and displeased with them that tell vs the truth, and by that meanes do worke our weale: and therefore must it not needs be that we are bewitched of Satan, if we step vp against them and become their enimies? Sainct Paule then sheweth the cause of his feare that they should be alienated from him, and bla­meth thē that they were become his enimies, for none other cause than that he had dealt soundly and roundly with them. Nowe al­though this vice be horrible, and all men condemne it: yet is it as common as any other nowadayes in the world. For what else main­teineth frendship, but lying, flattering, dissimulation, counterfetting, and such other like things? In somuch that if a man go roundly to worke, hee shall purchace himselfe hatred and ill will on all sydes. And the very cause of the greatest contentions and debates that are nowadayes in the world, is that men stop their eares against all truth and reason: for we would fayne haue all thinges buried that might mislike vs: Therefore this was not written for the Galathians only, but is to be applyed still at this day to the common instruc­tion of all suche, as cannot abide that men shoulde deale faithfully and truly with them. For let euery of ys looke vppon himselfe and examine himselfe well, and he shall find that all of vs are atteinted with that vice, till God haue purged vs of it. So then let vs assure ourselues that if we greeue such as tell vs the truth, in so doing wee despise God, and fall out with him rather than with the men. VVe will protest the cleane contrary: neuerthelesse we do but lye, when we cānot indure that God should bewray the thing that we would haue concealed, I meene, that he should discouer our faultes, and rebuke them, and hold vs in awe, and not beare with any thing that is not lawfull for vs. Thus [...] see in effect what wee haue to marke [Page 210] vpon this text. Now heerevppon Sainct Paule laboureth too win the Galathians by great gētlenesse. My little Babes (saith he) of whom I trauell in birth againe, till our Lorde Iesus Christ be fashyoned in you. Howbeit, although that his words be somewhat sweete, yet doth he not fayle to sauce them a little to the intent to quicken them vp, by calling them little babes, telling them that whereas they ought too haue bin fashioned and borne long ago, yea and to haue bin growē to mans estate in Iesus Christ, he wist not what too make of them. For you driue me so to my shifts (sayth he) that I cannot tell what speech I may vse towards you any more: and therefore seeing you be so straunge and vntoward, and so fickle to bee dealte with that I cannot tell how to handle you, I must faine to transforme my selfe into a new man. Lo how he vseth a manner of speech mingled with rigoure and great freendlinesse. And hee is not contented too take vppon him only the person of a father, whose loue notwith­standing is tender ynough towards his children: but hee likeneth himselfe also too a mother that is towardes hir trauell and full of throwes, who (notwithstanding all the peines that she feeleth) is more charie ouer the child that is to come out of hir womb, thā she is of hir owne bowells and lyfe. VVhen Sainct Paule vsed thys si­militude, it is certaine that hee wist not how to shew himselfe more affectioned towardes them, to the intent to breake, or at leastwise to soften the hardnesse that was in them to whome he spake. But yet whatsoeuer come of it, he is flat with them in vpbrayding them with their leawdnesse, in that they acknowledged not their mother that bare them and nurrished them with the substance of hir owne bloud, but for all the gentlenesse that hee vsed towardes them, be­came as wilde beastes that could not bee tamed: and that was an outrageouse vnkindnesse. And so wee see how Sainct Paule doth continually followe the meane that I tolde you of to day: whyche is that to the vttermost of his power, hee laboreth too bring those backe againe by louingnesse, which were gone out of the way. And to that end he telleth them, that he hath a greater care of their wel­fare, than they would thinke. But yet howsoeuer the cace stande, he mingleth their oyle with tart vineger, which quickened them vp as neede was, least they should fal [...]sleepe in their sinnes. For it is no cockering of such as haue offended God, and are as good [Page] as poysoned or rather bewitched by Satan, so as they perceiue not their owne filthinesse: All such geere must be razed out. And there­fore, hap what hap will, he holdeth such an euen hand, as they must needes perceiue that he procureth their welfare, and that all hys seeking is to bring them vnto God. This in effect is the thing that we haue to marke vpon this text. Howbeit we haue also too marke particularly, that when Sainct Paule tearmeth them little babes, he vpbraydeth them closely for that they had profited no better. For to what purpose is the Gospell dayly preached vnto vs? 1. Pe. 1. d 23. It is sayd to be the incorruptible seede whereby we be begotten againe to be the children of God. Now when we come into the world, we grow by nurrishment of milke, and from time too time become stronger, so as at length wee feede no more vppon milke, but vse substantialler foode, whereby we gather force and strength more and more, till we come to mans state. Now then, what a thing were it if after wee haue bin made new creatures by meanes of the Gos­pell, wee will needes hang still vppon the dugge, and haue so little prospered, that wee must still bee lulled in armes, and bee not able too swallowe a peece of bread, but will needes bee still muzzling at the teate? Doth thys proceede of the nature of the Gospell? No surely: and therefore wee must acknowledge the fault to be in ourselues.

So then whe [...]eas Sainct Paule calleth the Galathians litle babes, although he do therin shew an earnest loue towards them: yet doth he sting them also, according also as we see how the Apostle in the Epistle to the Hebrues saith: Heb. 5. c. 12. How now? You ought to bee greate Clearkes considering the long time that you haue gone to schoole: for this is not the first day that the Gospell hath bin preached vn­to you, and yet you be still at your apcie: and what a shame is that? For God hath done the office of a good schoolemaster towardes you and taught you sufficiently: and you on your parte haue played the trewands: and so what will now become of you? For S. Paule had long time bin deliuered of the Galathians in Iesus Christ, and they ought to haue bin growen strong in the faith of the Gospell. But behold, they be stil nouices & raw schollers, yea & so brutish as they wote not wherevnto to [...]icke, nor what to follow. That is the [Page 211] first point. And now consequently he addeth: that hee traueleth of them in birth new againe. Hee had bin brought abed of them before: howbeit, that was as ye would say before their time. Not that hee had not giuen them all that was requisite for their instruction: but for that they were not able to receiue it, bycause they were stil too much giuē to their earthly lusts and likings. 1. Cor. 2. d. 14. Now we know that the sensuall man comprehendeth not the secrets of God. Therefore we must be discharged of our owne nature, that we may be renued in God: and the thing which we call Regeneration, that is to say new birth or second birth, doth vs to wit that the old man whiche is in vs, must be mortifyed and as it were chaunged. For asmuch then as the Galathians had not giuen place to the doctrine of the Gospel: therefore Sainct Paule sayth that hee must bee fayne to bee wyth childe with them agayne, yea euen till Iesus Christe bee fashioned in you sayth he. This saying is added to sweeten that whych was som­what sowre of itselfe. For what a shame was it that they whych had receiued the earnest pennye of their saluation in baptim, and in the Lords supper, (as there were many of them both men and women that had bin taught at the age of twentie, thirtie, fiftie, or threescore yeeres) after protestation made before God that they were fully renued in Iesus Christ, should neede to be as it were new molten, cast, and fashioned agayne? And in that respect Sainct Paule sayth, till Iesus Christ be fashioned in you. As if he should say, I maruell that you should be still as little babes, and that I should be forced (as ye would say) to receiue you againe into my womb and bowells, till the time came that yee might be riper than you haue hitherto bin: and yet am I afraide also least the peine and trauell that I haue ta­ken among you be lost and mispent, and that you bee not so well shaped and fashioned as were to be desired. Thus yee see breefly howe Sainct Paule mitigateth the rigoure that myght haue bin too great, and haue wounded the Galathians too sore, when hee sayde vnto them, VVhat? Yee bee as it were borne before your time: I thought I had cōceiued you, bred you, borne you, and brought you vp in Iesus Christ, and I see now there is no life in you, at leastwise no spirituall life, and that all is slipped and vanished away. If Sainct Paule had stayed there: surely those wretched people had bin dri­uen [Page] to confusion and vtter despaire. Therefore to giue them cou­rage to returne againe, he sayth: Go too, truly ye haue profited very ill hitherto: but enter new againe into the right way, and let that which seemeth to be starke dead bring foorth new frute againe, and let it be perceiued that your protesting too walke according to the Gospell heeretofore, hath not bin vayne. For like as if a tree bee as good as dead, and seeme to be vtterly withered, it wil spring againe if a man put new earth to the roote of it and cherish it: so will it fall out that a man which is quite strayed away from the Gospell, shall not only bee as it were eftsoones begotten new againe, if hee bee brought backe agayne into the way: but also the thing that hee had receiued afore shal do him good, as is to be seene wheresoeuer God giueth the grace too bring those backe againe intoo the right way which were strayed from it. But surely that happeneth not too all men: and therefore let vs beware that wee abuse not Gods good­nesse, as many of these skoffers do, whiche turne away as though they had confederated themselues with Satan, whereof we see ex­amples in these folke that defyle and vnhalow themselues, and de­face Gods truth to the vttermost of their power. And if any man turne away through vnconstancie, it seemeth that all is marred, and some will say, what shall a man win by teaching of them? behold, he is but a lost child: and so they will conclude that there is not one drop of good knowledge in them. But if God call them agayne, as there are many such examples to be seene: a man shall find that the thing which was as good as choked & ouerwhelmed before, sprou­teth againe, like as if dung were cast vpon a well tilled grounde, or as if dust and such other things were strowed vpon it, that which is vnderneath it shoulde lye hid for a time, but afterward it woulde shoote vp againe. This in effect is the thing that Sainct Paule ment to tell vs heere. But by the we way we haue to marke, that whereas hee saith that Iesus Christ shall be fashioned in them new agayne it is meant condicionally that they returne vnder his obeysance. Surely thys saying might seeme somewhat harsh at the first sight: for we be ra­ther fashioned in Iesus Christ, than he in vs. For proofe whereof, beholde, Iesus Christ is our full and whole perfection. Now, too say that he is nurrished in vs as a little babe, or that he groweth or [Page 212] is furthered: is not seemely for hys persone. Neuerthelesse Sainct Paule saith so: howbeit, that is but too shew the vnion that is be­twixt vs and Iesus Christ our head. Although then that Iesus Christ can neither increace nor diminish in himselfe: yet doth hee take all our faultes and infirmities vppon him. I haue told you already that we are then borne in him, when we bee called too the hope of sal­uation by the doctrine of the Gospell: for wee bee all dead and damned in Adam. There is but one meane of lyfe, whych is, to be made one with our Lorde Iesus Christ, who is the fountaine that hath all fulnesse in it, and whereoutof it behoueth vs too drawe. Then we are borne in Iesus Christ (as I sayd afore:) so doth hee suckle vs with the doctrine of his Gospell, till we bee able too re­ceiue perfecter learning, and till our faith be so farre forward, that wee resemble little babes no more, but increace still in profiting more and more, till we be come to mans age, as Sainct Paule sayth in the fourth to the Ephesians. Furthermore to the end wee may know that oure Lorde Iesus Christ intendeth not to bee separated from vs, but that he and we be all one: hee sayth that hee taketh our faultes vppon him, and becommeth as a little babe in vs. How so? Can Iesus Christ be weake? No, not in respect of hymselfe: but for asmuch as we bee members of his body, hee sayth he is little in vs in respect of the little knowledge of hym whiche wee haue. And for asmuch as we proceede still further and further: he saith al­so that hee groweth and is increased in vs. Lo heere a record of ex­cellent goodnesse, yea of the infinite goodnesse of Gods sonne, in that it pleaseth him so to abace himselfe, as not onely too haue compassion and pitie of our infirmities, too releeue them and re­medie them: but also transformeth himselfe, and is contented too say that he is as it were vnperfect, and as a little babe, and that hee groweth greater and greater according too the continuall increa­sing of our fayth. Eph. 1. d. 23 And heere ye see also why in another place Sainct Paule calleth the Churche the fulnesse of God and of his sonne our Lord Iesus Christe. But surely if we imagine that God is not throughly full and perfect in himselfe, but that he hath neede too borrow of vs: it is ranke trayterousnesse: for what are wee able to gyue vnto him? VVhen hee shall haue gathered vs all before [Page] him, what can he find in vs but vtter miserie? For we bee plunged, yea and vtterly saped in it. Yet notwithstanding he telleth vs by the mouth of Sainct Paule, that we be his accomplishment, and that in that respect he is after a sort imperfect. Not that he could not bee without vs. for he hath bin always euerlastingly, before he had cre­ated the world. And although there were nother heauen nor earth, could not God be satisfyed with himselfe? VVere hee nor riche y­nough of his owne glory? Yes surely: but he will not be perfect nor fully satisfyed til he haue vs knit in one with him. Thus ye see what we haue to marke vpon this text. And by this word Fashion we be warned, that it not ynough for vs to haue some slight knowledge of our Lord Iesus Christ: but that he must be so liuely shaped in vs to the full, as we may haue suche a print of his power, of all his gra­ces, and of all his benefytes grauen in our harts, as may neuer bee blotted out or defaced againe. He sayd heeretofore, that when the Gospell is preached with suche efficacie as belongs vnto it, Iesus Christ is after a sort crucifyed among vs: in somuch that wee not only see him peinted liuely afore vs, but it is asmuch as if wee saw him vpon the Crosse, with his bloud streaming downe, as though he were presently offering vp the euerlasting sacrifise to God hys father, to wash away all our offences and misdeedes. Now lyke as God sheweth vs that fauoure: so let vs on our side beware that we let not the thing slip that is set afore vs, as many folke do, who whē they haue gotten the vnderstanding of a two or three wordes of the Gospel, do fall to florishing, and thinke themselues to haue too much, whereas notwithstanding they haue but a confused imagi­nation. Therefore it is not to be wondered at, though they be vt­terly at their wittes ends in euery temptation be it neuer so small, so as all that they weene themselues to haue learned, serueth them to no purpose: for God doth by that meanes punish their negli­gence. VVherefore, in asmuche as God hath graunted vs the grace to knowe hys sonne: let the foresaid representation be prin­ted in vs as oft as we come to any Sermon, and let vs bee renued in knowledge and remembrance: that when the Diuell shall la­bour to darken, and finally to deface the fayth which we shall con­ceiue, he may gaine nothing at our hands bicause we haue the liuely [Page 213] impression [of Christes sacrifize] so deepely grauen in our hartes, as it may well bee sayd that he is truely and throughly fashioned in vs. And herein it to is be seene, that the Papistes haue vtterly re­nounced our Lord Iesus Christ: For they cokes the world, saying that it is ynough too haue a confused faith, and that men must not bee too inquisitiue, and that it is perlous for men to indeuer them­selues to profit in the Gospell. Behold their blasphemies. But heere wee see how S. Paule telleth the Galathians, that it is a great shame for them that Iesus Christ Christ should bee fashioned new ageyne in them, saying that it is all one as if they were doted, and had not receiued the doctrine as they ought too haue done which had bin preached among them. Therefore if wee doo our dutie and bee as good scholers too Godwarde, as he is a good and faithful schole­maister towardes vs: surely wee shall not haue an intangled fayth of some confused imagination, 2 Cor. 3. d. 18. but wee shall beholde the sonne of God as he is spoken of the Corinthians, where it is sayde that the Gospell is the true looking glasse wherein wee behold Iesus Christ as it were in the face. Not that wee see him with our eyes, for that is reserued to the last day, at what time we shall be lyke vnto God. As then his glorie shall bee fully discoured vntoo vs: but as nowe wee behold our Lord Iesus Christ in the Gospell so farre forth as is meete for vs, and as our weaknesse and rudenesse will beare, that wee may bee transformed and fashioned like vnto him. And wher­as S. Paule addeth, that he would faine be with the Galathians, to change his speeche bicause he was sorie for them: therein he bewrayeth ageine howe grosse and intolerable their fault is, sithe he woteth not at which ende too begin with them, and that although he haue bred them in Iesus Christ, and fed them vp with the doctrin of the Gos­pell, yet he knoweth not how to rule them any more, whereas not­withstanding, a mother ought to knowe the complexion and na­ture of hir childe. Needes then must those men bee vtterly froward and leaudmynded, whose fathers and mothers are at their wits end and wote not how to behaue themselues: and when their children are become eyther serpents full of poyson, or Lyons full of pryde and stubbornnesse, so as they be past teaching or handling: it must needes be that they are become feendes. And yet doth S Paule vp­brayd [Page] the Galathians with it. Howbeit, in stead of blaming them, let vs see if the like vice bee not to bee founde in vs: namely that when God openeth his mouth to teache vs, he finde vs so fickle-headed, that he must be fayne to alter his speeche at euery turne. It is true that he can welinough weeld our hearts when it shall please him. But we treate not heere of his secrete power whereby he wor­keth in his chosen. VVe treate heere but only of our owne nature, how beastly it is if it be considered in it selfe, and of the preaching of the Gospel. Are not they that would preach the doctrine of our Lorde Iesus Christ faythfully, striken continually in heauinesse to see men so beastly as they shew them selues to bee? For our tasting of the goodnes of our God ought to tame vs. Surely we ought to giue good eare to his doctrine: and if wee could bee drawn vnto him by gentlenesse, or if wee would bee warned with euery little beckening of his finger, like the childe that seeketh too please his father, who as soone as his father dooth but speake the worde, hath his feete readie out of hande too runne whither soeuer his father sendeth him, and both his hands ready to doo whatsoeuer he com­maundeth him: he should not neede to vse long processe with vs. But when God speaketh to vs, we be so dulwitted as we wote not what he meeneth: or else wee stop our eares, that cry he neuer so loude, it is to no purpose, for wee abide alwayes at one poynte. Therefore the thing that S. Paule hath spoken in this text, serueth not for any one people alone: but it is all one as if he blamed the whole world in all ages for vnthankfulnesse, saying that God is after a sorte greeued with vs for beeing so crooked and frowarde, and for the great number of lurking holes and hypocrisies that are in vs: in so muche that if he vse vs gently, wee become so muche the more sturdie: and if he handle vs roughly, wee kicke agaynst the spurre. And in good soothe wee see what his gentlenesse and roughnesse auayle vs: that is to wit, so little, that our leaudnesse must needes be ouergreat, seeing he can not winne vs by the one nor by the other. Therefore let vs bethinke our selues throughly. Furthermore forasmuch as God is willing to beget vs by his word, to the end we should be his children, and in the end obteyne inhe­ritance whervnto he hath adopted vs by our Lord Iesus Christ, and [Page 214] which he hath purchased for vs by the death & passion of him that is the true & only heire: as oft as we come to Sermons, or any of vs reade the holy Scripture, let vs consider to what end it serueth. And moreouer, if wee finde not suche power and efficacie in Gods worde when wee heare it preached or read: let vs blame our own naughtinesse or dulnesse for it, assuring our selues that the worlde doth still holde vs backe and hinder vs too much: and let vs pray God that his worde may not bee vnprofitable to vs. Besides this, when we be once reformed by it, so as we are become his children: let vs dayly feede vpon it, assuring our selues that wee haue neede of it all the time of our life, and that wee bee not yet come to the perfection wherevnto wee must tende. VVherefore let that stirre vs vp, and let vs alwayes be earnestly minded to go still forwarde, till wee sticke faste too oure Lorde Iesus Christe, and let vs take good heede that wee doo not stop and shet vp the passage that he should haue to vs, 2. Cor. 6. c. 12. to guide and gouerne vs to our safetie. And this is the very same thing which we haue seene S. Paule vpbrayde the Corinthians with, namely that he coulde not come at them: and why? It was not long of me, sayth he. VVherof then? Euen of your owne ouerstrayghtnesse & shrinking backe: and bicause ye submit not your selues to God, but rather draw from him, or else shrinke backe into your lurking holes: I am fayne to talke to you, now in one speeche and now in another. So then according to his vpbray­ding of the Corinthians there, and of the Galathians still heere, let vs beware that we be not so streightlaced as we be of our owne na­ture: but let vs pray God to giue vs accesse to his worde. And see­ing that all our lusts, our sinfull vanities, and our frowarde affecti­ons are as barres, gates, and suche other things cast in the way, too the intent that Gods worde should not passe: let vs fight agaynst them, let it not only enter in vnto vs as at a creuis, but let it finde the gate wide open, and when soeuer God speaketh, let vs giue good eare, and open our harts and minds, to receyue the doctrine rightly and roundly, wherby we should be clensed, till wee be come to the fountayne of all clennesse.

But now let vs fal downe before the maiestie of our good God, with acknowledgement of our fau [...]s, praying him too make vs [Page] so to feele them, as wee may condemne our selues, not only with our mouthes, but also with a true meening hart, and fight valeantly agaynst all our vices, forsaking our selues more & more, and labo­ring to rid vs quite and cleane of them, and of all the corruption and sinfulnesse that is in vs, till he haue drawen vs fully to himselfe, and that wee bee so transformed to the likenesse of his image, as wee may enioy his immortall glory, wherevnto he nowe allureth vs, & which we can not possesse as yet but in hope, vntill the latter day. That it may please him to graunt this grace, not onely to vs, but also to all people and nations of the earth, bringing backe all ignorante soules from the miserable bondage of errour and dark­nesse, to the right way of saluation. &c.

[Page 215] EVery man can say that freedome is a thing so greatly to be desired, that mās life is as it were halfe dead, or a continuall pininig away with­out it. And in very deede wee shunne bondage and subiection as muche as is possible, and seeke freedome and libertie, according also as it is named an inestimable benefite in the com­mon Prouerbe. Nowe if it bee so in respect of this earthly lyfe: Muche more is it so when it standeth vpon the euerlasting salua­tion of our soules. But wee see that many runne into bondage, and tye the rope about their owne neckes wilfully. They can well i­noughe say that they desire freedome: but in the meane whyle they shewe them selues too haue as it were vowed them selues vnto slauerie. And this is specially seene and tryed to much when wee come too the enioying of the freedome whiche is purchased vs by our Lorde Iesus Christ, too the ende that our soules should haue rest. For although God set vs free from the bondes of Satan, and from tyrannie of sinne, by the Gospell, in telling vs that he adopteth vs too bee his children: yet doo wee scarsly see any that accepte that benefite when it is offered them, but all doo plunge them selues into the cursed captiuitie of sinne, and had leuer to bee subiect to their owne lusts, than too walke at libertie by yeelding them selues to the obeying of God. Not without cause therefore doth S. Paule reproue heere the vnthankfulnesse of suche as long to be vnder the law, telling them that they forsake the thing which they ought most chiefly to wish for, that is, to be franke and free as the children of God. And heere of he giueth vs as it were a looking glasse or liuely picture, saying that euen in the Law it selfe a man may perceyue how wretched and miserable mans state is, so long as he abideth vnder the Law. For Abrahams house was as a liuely image of Gods Churche. There therefore wee maye see what the state of the Church is. Now it is said that Abraham had two sonnes: the one named Ismaell; Gen. 16. a. 1. & the other named Isaac. Ismael was borne of Agar which was Abrahams handmayd, and had bin giuen him to wife. Howbeit there was a foule fault in that he could not discharge the promise and bonde that he had made to his lawfull wife Sara. [Page] Agayne, wee see that the cause of this mariage betweene Abraham and Agar, happened through the ouermuch hastinesse of Sara, bi­cause she thought that God forslowed the performance of his pro­mise so long, and she was desirous to haue issue. But shee thought that that could not come to passe by hir owne meanes, & therfore she made a very euil construction vpon Gods word, and it apereth that she was not so pacient & well stayed in hir fayth as was requi­site. To be short the mariage was to be condemned, and no better than whordome, howbeeit that Abrahams intent was not so. For he was not led with wicked lust. He might very well haue desired to haue had the seede wherof the saluation of the worlde should spring: but see what our foolish intents doo. VVhen wee attempt one thing or other without hauing Gods word for our warrāt, we shal be caried and led into many faults through our own rashnesse. After this maner is Ismaell borne of Agar the bondwoman, and yet is that no Lawfull mariage nor allowed of God. Isaac is borne of Sara long tyme after Ismaell: for Ismaell myght well haue bin six­teene yeere olde ere Isaac was borne. But Sainct Paule followyng the recorde of Moyses, saythe that Isaac was borne by promyse, and Ismaell after the fleshe. Not that Abraham begat not his sonne Isaac: but that he did it by power from heauen, bycause his body was al­ready withered and as good as half dead, and he had not any more lustinesse in him. He was a man of a hundred yeeres old, & his wife also pricked much about the same age, who had bin barrein all the foretime of hir life, & was full fourscore & ten yeres old or there­abouts ere she might conceiue & be with child, in somuch that euē she hir selfe also thought it to be but a tale and a laughing matter, when the message was brought him by the Angels. Ge. 18. b. 12. Yee see then that Isaac was borne by promise. For in that cace God wroughte by miracle, too the ende it might bee knowen that our Lord Iesus should bee sent into the worlde, not after the common order of nature, but as proceeding of Gods goodnesse and woonder­full forepurpose. But howsoeuer the cace stande, yee see heere in the house of Abraham (who is as it were a figure and image of the Churche) two women with their two children borne of ey­ther of them one. Now as t [...]ching Agar, S. Paule sayth that shee [Page 216] representeth mount Sinay where the Lawe is giuen: and he cal­leth it a mountayne of Arabie, to shewe that it was not in the holy land which God had appoynted to be the inheritāce of his people. Also Sara representeth Ierusalem: not the Ierusalem (sayth he, which is now standing, for that was corrupted and gone away from the lawe and pure doctrine of God: I say from the lawe, not after the maner that S. Paule taketh it heere to engender vnto bondage: but according to the couenant that God had made with his people in the name of our Lorde Iesus Christ. For as muche then as the Ierusalem which was in S. Paules time, had forsaken Iesus Christ, and by that meanes disanulled Gods couenaunt: S. Paule sayth that it must be coupled with Agar or mount Sinay. It is to no pur­pose (sayth he) that the Iewes make their brags vnder colour of their Temple, Sacrifices and such other things, that they bee Gods chosen and peculiar people: for notwithstanding all that geere, yet are they as good as banished and rooted out of the holy land, and haue no more but a vayne title of the law. For let a man looke vpō the state of Ierusalem as it is now to be seene, and it differeth no­thing at all from Sinay. But there is a Ierusalem from aboue (saith he▪) that is to wit, the Church, which breedeth vs before God, and shee hauing the incorruptible seede of the Gospel, beareth children that are free and vnbounde, and she is the mother of all the faythfull, accor­ding as it is written, Esa. 54. a. 1. Reioyce thou poore barein woman. And Esay spea­keth not to any one woman: but termeth Gods Churche so by a similitude, which Church should for a time be greatly scattered. His saying then is, very well, thou shalt be an ofcast, and there shal be as it were a kinde of diuorce betweene God and thee: but in the ende he will multiplie thee agayne, and thou shalt haue mo childrē than if thou haddest flourished of all the while in prosperitie: and that came to passe when the Gospell was preached openly too the world. For then the Church had not only the childrē of Abraham, or some one certayne people: but through the heauenly seede of the Gospell, shee brought foorth infinite children vnto God, of all Nations and Countreys, farre and wide, according to the power which God vttered through the whole world. Lo heere in effecte the substance of the texte which I [...] rehearsed. But first of all [Page] wee haue to marke, that whereas S. Paule sayth, that these things are spoken by an Allegorie: he ment not too impeache the naturall sense of the holy Scripture, as wee see howe some haue doone, who through their foolish curiositie of seeking fonde speculations in the holy Scripture, haue turmoyled and disordered all things, estee­ming the literall sense to be nothing worth. This was the cause that all things were falsified and peruerted, and there hath not bin a more diuelishe deuice than these allegories, whiche haue borne such sway in the world, and as yet still delight many men so much, that they bee as it were bewitched with them, bicause they be ve­ry fauourable and plausible. O noble exposition, saye they. And why so? Bicause that when as it toucheth neyther heauen nor earth, the sillie people are rauished at it, and it is an easie matter too hang in suspence and mamering at it. But Sainct Paule mente not that the things whiche Moyses reporteth of Isaac and Ismaell, shoulde onely serue for suche curious speculations: but he she­weth that in that storie wee see in effecte the state of the Churche, bicause that at that time there was no Churche in the worlde go­uerned by God, but onely the house of Abraham. There was as yet Salem where Melchisedeck was kyng: Howe be it for as much as the same wente still too decaye, God gathered a people in the person of Abraham, whereby he gaue an incling, that he woulde bee called vpon by those whome he had sholed out from the rest of the worlde. Therefore wee muste not reade this storie of Moyses coldly without looking any further, that is too say, with­out consideration of the things that happened in that house, wher­in the state of the Church is shewed vs. Marke that for one poynt. But nowe too come too the principall, let vs marke that where­as Sainct Paule likeneth Agar Abrahams bonde woman vntoo mounte Sinay, and vntoo the Lawe that was published there: he meeneth not the Lawe with the whole contentes and substance of it. For in the Law there are promises of saluation, which wee must hope for by our Lorde Iesus Christ, as Sainct Paule declareth in dyuers places, and as wee our selues haue seene. Then if we could take the Lawe in hys ryghte and lawfull vse, it is certayne that wee shoulde haue there the [...] corruptible seede of lyfe, and God [Page 217] would bee our father, and we should be set free by him. The lawe in deede hath ingendred vntoo bondage as in outward respect, as hath bin declared heretofore. Although the fathers of olde time were Gods children and heyres of the kingdome of heauen as well as we: yet were they vnder tutors and gouerners. For they were as yet like little children, and the perfection of things was reserued to the cō ­ming of our Lord Iesus Christ: and the Ceremonies were as brydles and thongs, so that they which kept them had not the full freedome that God graunteth vs to inioy now adayes as it is purchaced for vs by our Lord Iesus Christe. Yet notwithstanding S. Paule speaking heere of the Lawe that ingendereth vnto bondage, taketh it for the false opinion which they had against whom he disputeth. For he will adde anon, that all such as are so ingendred, shall in the end be bani­shed and driuen out of Gods house and heritage. Now although the fathers were ingendred in outward bōdage, as is sayd of them in the viij. to the Romanes: yet were they free by the spirit of faith, which ouer ruled the bondage, or else they had bin cut of from all hope of saluation. To be short, S. Paule speaketh heere of the lawe, after the interpretation wherewith it had bin corrupted by the hypocrites that buzied their heades aboute pelting trifles, and woulde needes make meritorious deedes of them, and in the meane whyle did cast mennes consciences into so streyt bondes, as was ynough too choke them. But hereof ynough hath bin sayd heeretofore. Neuerthelesse wee must call to minde howe the lawe hath bin compared with the Gospell, bicause that such as will needes purchace themselues righ­tuousnesse by it, do beare thēselues in hand that God is bound vnto thē, for their doing of their dutie, and they think they do it through­ly in deede. Leuit. 18. a. 5. VVhen they heere this promis, he that doth these things shall liue: by and by they streyn thēselues, and they beleue that they shall bring the matter about to performe al that euer God requireth and cōmaundeth. And when they haue once gottē the promis by the end, streytwayes they looke for the wages too: & they neuer thinke any more that their saluation is a free gift, but that they haue deser­ued and earned Gods promis, so that the eternall life is with thē but a recōpence of their deserts. Thus yee see what is ment by the Lawe when S. Paule compareth it with the Gospell. And as touching the [Page] Gospell he doth vs to wit, that it is a doctrine wherby God sheweth himself to be our father, with couenant that we should be set free frō the condemnation of Satan and sinne, yea and from the curse of the law. For (as wee haue seene afore) it is sayd that all such as fulfill not the lawe in all poynts shall be accursed. Nowe the cace is so, that all of vs are indaūgered. And by that meanes all the world is swallowed vp in despayre, and there is no remedie, vnlesse God drawe wret­ched sinners out of that condemnation, and acquit them of the sen­tence that was pronounced against them. Nowe then wee see after what maner S. Paule tooke the name of the Lawe: namely that he ment not, that the doctrine which is conteyned in Moyses, doth not make vs rightly the children of God, or that it contayneth not the promises which were for the euerlasting saluation of mankinde: but onely that before Iesus Christ came into the worlde, there was not yet any ful libertie or freedome as there is now adayes, & moreouer that the hipocrites abused the law by their false interpretations. For they surmyzed that they could make God amends, and thereby pur­chace fauour at his hand. And therefore S. Paule sayeth that we shall alwayes be in bondage till wee be begotten againe by another kinde of seede, that is to wit, by the Gospell. But let vs marke well these wordes, where it is sayd that Agar or Sinay representeth the Ierusa­lem which was at that time, that is too wit, the same Citie which had erst bin Gods sanctuarie, & should haue bin the welspring of all hea­uenly doctrine, Esai. 2. a 3. according too Esay and Micheas, which say, The law shall come from Sion, Mic. 4. a. 2. and the woord of God from Ierusalem. How­beit for asmuch as the Iewes were corrupt, and had mingled their own inuentiōs & glozes with the purenesse of the true doctrine, yea and had forsaken Iesus Christ the fountaine of life: S. Paule sayeth that that Ierusalem of theirs is like Agar the bondmayd, & like the mountayne Sinay which cannot ingender but to condemnatiō: and that is a thing well woorthie to be marked: for it serueth too shewe that God did neuer so tie his grace to any one place, but that he pu­nished the thanklesnesse of the inhabiters, Psal. 48. a. 3. &. 132. c. 13. whē they would not haue the wit to make their benefit of the good things that he had put in­to their hands. Behold, Ierusalem is called Gods holy citie, his royal palace, his house, and the plac [...] of his abode: all these titles are giuē [Page 218] it in the holy Scripture. Math. 4. a. 5. &. 27. f. 53. And yet notwithstanding S. Paule sayeth that she is become like Sinay a barrein hill in a deserte and elendge place, and out of the bounds of the holy land which God calleth his resting place and the heritage of his faithful and chozen. Seing there was such a chaunge in the Citie of Ierusalem, which had bin chozen of God and honored with so many goodly and excellent titles: what shall become of al such people as do now adayes refuze the doctrine of the Gospell? Although they were exalted to the like honour, yet could God wel ynough make them to tumble into all reproch. VVe see what is sayd of all those Cities where our Lord Iesus Christ had preached the Gospel: Math. 11. c. 21. as of Capernaum and the rest. For they might haue boasted of their hauing of the message of saluation first afore all others, and of Christes being conuersant among them rahter than at Ierusalē. But he sayeth, thou shalt be cast down to the bottom of hel: and that was bicause they were stubborne & maliciously wilfull, in disdeyning to receyue the grace that was preached vnto them. Yea & we see what Ieremie sayeth of Silo. Iere. 7. b. 12 Bycause the Iewes boasted so much of their towne of Ierusalē, vnder the colour of the Tēple and the altar: Go your wayes to Silo (sayeth he): was not the Ark placed there a lōg time? did not mē resort thither frō all coastes to worship God? did they not offer sacrifizes there? And what see ye now? a ter­rible tokē of Gods vengeāce, bicause they had not profited thēselues by the benefite that was offered to thē first of all. Now therfore let vs apply this to our own instructiō, that whensoeuer God shall haue bin so gracious to vs, as to make his abode among vs, & as it were to plant his royall seege with vs too reigne ouer vs, wee may walke in feare & warenesse, indeuering on our side to obey him, & to shrowd our selues soberly & aduisedly vnder his wings. For if wee thinke to hold him boūd vnto vs, & thervpō presume to be wilfull in our own cōceyt, & vnhalow the gratious gifts which he had dedicated to our saluatiō: surely such lewdnesse shal not abide vnpunished. So thē we be warned by the exāple of Ierusalē, to yeeld our selues peasably to the obeying of our God, & to suffer him to gouerne vs, applying our selues to him in al respects, without puffing vp into vayne presūptiō, whē he shal haue bestowed any of his spiritual gifts vpō vs, but rather cōfessing that we be so much the [...] beholdē vnto him, & thervpō [Page] taking occasion to humble our selues. And heere by the way we see what a fondnesse it is of the Papistes, too tie God vnto Rome vnder colour (as they say) that it is the Apostolike sea. Let vs put the cace it were so, although we know not why, for all that they alledge of S. Peter is but tales and starke lies. It is very certaine that S. Paule was hild prisoner at Rome, and it may be gathered that he was euen put too death there. Beholde, all the holinesse of Rome is this, that the Gospell was persecuted there, and that that Diuelish dungeon hath bin defiled with the bloud of the martirs, as it were to prouoke gods wrath, and too confederate it self too fight against the truthe, and as much▪ as may be to abolish the name and remembrance of our Lord Iesus Christ. Behold heere all the woorthinesse of Rome. But now admit that they had the recordes which the Citie of Ierusalem had, whereof not withstanding they finde not one sillable in the holy Scripture. It is not sayd that God will reygne or haue any dwelling in the Citie of Rome, nor that it shoulde bee named the moother church, nor haue any other dignitie or preheminence at all. In deede Sainct Paule sayeth that the faith of the Romanes, Rom. 1. b. 8. (& yet they were then but a handfull of people,) was at that time knowen euery­where, euen to their great renowme. For yee must not thinke that those whiche bare the swoorde there were the Christians: but they were a fewe folke gatherd togither in couert. Those dooth S. Paule prayse and cōmend: but yet doth it not follow that the Church was ouer all the whole towne of Rome, notwithstanding, whatsoeuer it were, wee see what happened too Ierusalem. Sainct Paule telleth vs that it differed not from Agar or Sinay, which is an vnholy and defiled place, so that the holynesse thereof was vtterly done away, bycause it continued not in the pure doctrine of the Gospell. Therefore wee may conclude that suche as haue bin neerest vn­too God, and too whome he hath communicated himselfe moste familiarly, shall bee shaken off as straungers, if they abyde not in the purenesse [of the truth] which is the vnseparable bande where­by wee bee made one with our God. But surely wee see that now adayes, the pure doctrine of our Lord Iesus Christ is not onely sha­ken off, troden vnder foote, despyzed, & skorned at Rome: but also cruelly persecuted with fire & [...]ord, & finally that there is no reli­gion [Page 219] at all there. For that place is so full of filth and lewdenesse, that if a man go thither, it is a wonder that euer he should returne with any feare of God or with any good seede in him. VVee see then that it is as a dungeon of hell: and would God that they which haue bin there had rather brokē their neckes, than lifted vp a foote to go thi­ther. For we see presently, that the countrie of Fraunce hath bin in­fected with all vngodlinesse by it, so that the moste part of them are become no better than hogges and dogges, hauing lesse religion in them than brute beasts. But yet (as I haue touched heretofore) wee bee warned hereby too walke in feare and warinesse, and too take good heede that we be not bereft & depriued of the benefite which wee haue receyued, if we abuse it, least God poure out his horrible wrath vppon vs, and wee become as a mirrour and patterne of re­proche after the maner of Ierusalem, whiche S. Paule doth heere set vpon the scaffold, not withstanding that it had bin so highly hono­red before. Furthermore let vs marke, that vnder the figure of A­braham, God doth heere shewe himselfe a father too all his: and so ye see we bee begotten of God, so as wee haue roume in his Church. But yet is it not ynough for vs too call vpon God as our father, ex­cept we be rightly begotten againe by the incorruptible seede, which is vnto vs as a pledge of euerlasting lyfe and saluation. If it be asked, how then is it possible that wee should bee begotten of God, and yet notwithstanding be as it were a bastardseede? The answere is, that wee by our owne vice and naughtinesse doo marre Gods seede whiche is his woorde: for so is it named by S. Peter. 1. Pet. 1. d. 23. But it is cer­taine that in respect that the woorde proceedeth from God it con­tayneth in it self nothing but all goodnesse. And againe we see what purenesse shyneth there, howe that all the treasures of Gods right­uousnesse, mercie & goodnesse are vttered there. Thus then you see what maner of thing Gods woord is, and what is the nature thereof. Neuerthelesse when we corrupt it and falsifie it by our own fancies, and make a minglemangle of it: we may still be takē for Gods chil­dren, howbeit we shall be but as bastard children, as shal be declared more at large (by Gods leaue) after dinner. For then will S. Paule declare, that although Ismaell were the eldest Sonne, yet was he in the ende driuen out of the house wherein he had taken the chiefe [Page] roome vpon him, howbeit that he was but a bastard, and also borne of a bondwoman. Then let vs marke that we must not onely be be­gotten by Gods woord into a pure fayth, and God by his holy spirit inlighten vs that we may know his will according as he witnesseth it vnto vs. For if we chaunge his woord after our owne fancie, and dis­guyze it: truly it may be called Gods seede still, but yet is it not so in deede, what soeuer wee make of it, bicause it abideth not in his own soundnesse. And heere ye see the cause why so many do now a­dayes falsly name themselues Christians: according as the Papistes will well ynough confesse that they beleeue in God, and that they bee contented too hold themselues too the holy Scripture. But yet for all that, it is apparant that they bee vtterly peruerted, and that as touching the Scripture, whereas they ought too receyue it with all reuerence, they turne it too their owne lyking, yea and make a mockage and scoffe of it, and (as I sayd erewhyles) they spewe out this blasphemie agaynst it, that it is a noze of waxe, and that menne may turne it which way they list: and moreouer it is apparant that they haue turmoyled all things by their owne forgeries. For what else doo men call Gods seruis in poperie, but the things that men haue sette downe of their owne brayne. There is no mention of ru­ling themselues by Gods cōmaundement and ordinance. God must be thrust out of his place, and men take vpō them that which belon­geth vnto him, chalendging authoritie too bring folkes consciences into bondage, and to make what lawes they thinke good. But that is to villanous and outrageous a corruption. On the other side, whēce doo the Papistes draw the Articles of their fayth? euen out of their owne decrees, for they recke not too drawe any resolution out of the holy Scripture. So then they passe not a whit what is in the holy Scripture: but if any thing be agreed vpō and receyued by common opinion, that is as an Oracle from heauen with them. And wee see also that when they intend to proue any of their toyes, the first rea­son that they make, is that it is receyued, and that antiquitie ought to preuayle, as who woulde say that there were any prescription in the matter: and therevpon they pull out certaine textes of the Scripture by the heares of the head, and these must also help forward the mat­ter. But [when all comes to all] it is but flat mockerie, & it is apparāt [Page 220] that they wilfully corrupt Gods woord. For there is such grosse and beastly ignorance in them, that very children might iustly spitte in their faces for it. So then the Papists are a fayre looking glasse too vs at this day, for the things that are conteyned heere in S. Paule: that is to wit, that many of them vaunt themselues to be Gods chil­dren, and householdmeynie of his Churche, and yet notwithstanding are but bastard slippes, and of a corrupted seede, bicause that in stead of cleauing throughly to the pure doctrine which were able too be­get them againe into the hope of the heauenly life, they be so giuen to their owne minglings, that there is not any more soundnesse in them. But we neede not to go any further too shewe that the matter which S. Paule treateth of heere, is verified too much of the Pope­dome. For where aboutes is our greatest strife now adayes, but for freewill, for merites, for satisfactions, and for such other things? The Papists say that we are able by our owne freewill, to purchace grace at Gods hand, not that we neede not too be ayded and succored by his holy spirit, but bicause there is a certaine matching togither (say they) betweene God and vs, so as God worketh one peece and wee another. Thus doo they make vs Gods marrowes, and like as our strength would be to weake if it were not succored on Gods behalf: so should Gods grace (say they) be vnauaylable, if we made it not of force by our owne mouing therevnto. And herevpon agayne they forge & build their merites: there is none other talk among thē, but of purchacing the realme of paradice, by making God beholden too them: & then step forth their merites and satisfactions to raunsome all the faults that they haue cōmitted. Thus ye see in effect what the Papistes prate and iangle. Therevpon they conclude, that it is blas­phemie too say that Gods Lawe is impossible, and that wee bee not able too performe it: saying that there is no man but he may ful­ly discharge himselfe of it when he listeth. It is an easie matter for them too prate after that fashyon in the shadowe: but they that say so, are naughtie ruffians, drunkardes, swearers, and folke gi­uen too all villanie and outrage. For menne knowe well ynough what the holynesse of the Moonkes, of the shauelings, and of all the whole rable of their rifraffe and Cankerwoormes is. But wee on our side say that wee bee b [...]ne the bondslaues of sinne, and [Page] are h [...]ld in so streyt bandes vnder the tyrannie of Satan, that we can­not so much as thinke one good thought of well doing, but go for­ward still vnto al euil, like as if an Asse should alwayes beare his yoke or burthen with him, and yet wee sinne not but willingly: But how soeuer we fare, we be so saped in sinne, that naturally wee cannot do any thing but offend God, and therfore that he must be fayne to in­large vs and set vs at libertie by his holy spirite. Moreouer wee say, that the law of God is vnpossible to be fulfilled, and that it sheweth vs our duetie to the end to condemne vs & to stop our mouthes, & too make vs come before God as wretched offenders, too obtayne grace at his hand for the sinnes which we haue cōmitted, and to con­found vs with shame, to the end we should graunt our selues to bee dāned, and seeke to be saued at Gods hand, through the grace of our Lord Iesus Christ. Finally wee say, that too iustifie our selues before him, is a thing that passeth all our abilitie, and that he supplieth our wants bicause he sifteth vs not with rigour, nor entereth into accoūt with vs: & that when we haue offended him, there is none other sa­tisfactiō for it, than the sacrifize that was offered by our Lord Iesus Christ, nor any other clenzing, than to plundge our selues ouer head and eares in his bloud. Thus ye see how the doctrine which is cōtay­ned in S. Paule, is to be put in practize in respect of the disputatiōs of the Papists against vs. For it is certain, that for all their bragging and false pretēding of the name of God, and for all their saying that they be his children bicause they be begotten by the holy scripture: they shew that their mother is Agar or Sinay, and consequently that they be bondmen borne, and do tie the rope about their owne necke, by­cause they haue no will to go vnto God, too receyue the freedome that he offereth them, but wil rather vsurpe to themselues the thing that belōgeth to God only, and wil needes iustifie thēselues by their own merites; and fulfill the lawe of themselues. Therefore they bee bondchildren, and continue slaues stil, and in the end must be driuen quite out of the house. As for vs, wee shall see hereafter what proofe the doctrine hath which we holde, & what it bringeth with it: which is, that we haue none other freedome than is giuē vs by the doctrine of the gospell, according also as our Lord Iesus Christ sheweth in the viij. of S. Iohn, that it is his pecul [...] office to make vs free, & that the [Page 221] drawing of vs out of damnation, is a speciall priuiledge giuen vnto him by God his father. Therefore when wee come too our Lorde Iesus Christ, and in him seeke, for all things that wee want, knowing that by his meanes we be deliuered from the yoke of the law, which we are not able to beare, and which not onely made vs too stoupe, but also weyed vs downe to the bottome of hell: if is the true seede that begetteth vs againe into full freedome too bee Gods children, not onely to be bruted so in this worlde, but also to bee auowed so at his hande before his Angels, that in [...] wee may come too the heritage that is bought so dearely for vs, and which wee cannot attaine to by our owne power, but by the meanes of him to whome it belongeth who communicateth it vnto vs according as he offreth it vs dayly by his Gospell.

But nowe let vs fall downe before the Maiestie of our good God with acknowledgement of our faults, praying him to make vs feele them better than we haue done, so as it may make vs to growe and increase more and more in true repentance, that our comming vnto him may bee in all lowlynesse without hypocrisie, beeing asha­med of our wretchednesse, and not seeking any other remedie than in our Lorde Iesus Christ: and that forasmuche as our good God hath adopted vs and sealed the grace of his adoption in our heartes by his holy spirit, we may stand stedfast in the purenesse of his Gos­pell, without adding any thing of our owne, and without marring it by our owne interpretations, and that hee so holde vs in the obedi­ence of fayth by his holy spirite, that lyke as he hath begonne too shewe himselfe bountifull towardes vs, so we also may go continu­ally forward to the sayd perfection; without swaruing asyde at any time. And so let vs all say, Almightie God our heauenly father. &c.

WE haue seene this morning that many do boast themselues to be faithfull, pretending falsly to be Gods childrē, & are so taken to the world­warde, who notwithstanding are but bastards, and God disclaymeth them, bicause they haue corrupted the good seede whiche is the pure doctrine, wherby we be begotten new again to be made partakers of the free adoption wherto God calleth vs. Thē all that we haue to do, is not to be counted too bee of the Church, except we be of the pure & sound seed, that is to say, except we fol­low Gods worde without any corruption or mingling. And for this cause doth S. Paule bring vs backe too the heauenly Ierusalem, that we might know who is our mother. Truly to speake properly, such as peruert the naturall sense of the scripture are not the children of God, and all their crying and calling vpon him as their father, is but starke lying and hypocrisie. Howbeit forasmuch as they be taken to be of that degree: S. Paule discerneth them out by their mother, too the end we might know which are Gods true and lawfull children and allowed of him. For the [...] of the Church is oftentimes pre­tended [Page 222] at al aduenture, and in these dayes the Papists make a buck­ler of it to sheeld their errours withall. And bicause the holy scrip­ture is against them: they thinke it may serue them for a couert, that they (as they wene) haue the Church on their side. Yea but S. Paule telleth vs that we must be wise to discern which is the true Church. For the Iewes had colour ynough to shew that God had his abiding place in Ierusalem, Psal. 137 c. 14. bicause hee had chosen it out with assurance that he woulde rest there for euer, as we haue seene this morning. And yet notwithstanding the very same Ierusalem became as a denne of theeues, bicause our Lord Iesus Christ was crucified there, and the Iewes were for their vnfaythfulnesse cut vtterly off from the house of God, bicause they had indeuered to the vttermost of their power to abolish his truth. Though the name of Ierusalē had earst bin ho­norable: yet was it then had in reproch and disdein both before the Angels and before all the faithfull. Euen so at this day wee ought to consider well which is the Church, to the ende that we be not chil­dren of a bastarde seede, and so God shake vs off and banishe vs out of his house, for pretēding his name so falsly through hypocrisie be­fore men. In deede it is a verie excellent honor that God giueth to his Church, in saying that she is the mother of all the faythfull, and it agreeth with S. Paules report in another place, 1. Tim. 3. d. 15. where he sayeth, that shee is as it were the piller that vpholdeth. Gods truth in thys worlde. Not that the truth hath any neede to be mainteyned by vs, which are inclined to all lightnesse and inconstancie, and which haue nothing in vs by nature but vntruth: for what stedinesse is there to be found in vs, to say that Gods truth shoulde stay vpon men? But bicause that of his infinite goodnesse it is his will to haue his worde preached here beneath, and hee hath committed the charge thereof to such as he calleth therto, Mat. 23. b. 9. in respect where of the Church is called the mother of vs all. For as our lord Iesus Christ telleth vs) we haue but one father, which is God, yea and he is the father as well of our bodies as of our soules. Howbeit God is our spirituall father with­out hauing any make, & yet notwithstāding he begetteth vs into the hope of eternall life, and that is by the meanes of his Church, wher­into he hath put the said incorruptible seed, Esay. 59. d. 21. according as he saith by the Prophete Esay: My worde (sayth he) shall be in thy mouth, and [Page] continue with thy children from time too time, and with all those that shall come of thy race. Thus ye see how God intendeth to go­uerne his faithfull ones, namely by his worde, which he maketh to bee as a pledge and inestimable treasure of saluation in his Church, to the ende that we should be begotten and nurrished with it. Ther­fore (as I haue touched alreadie) we had neede too bee so much the more skilfuller in discerning the Church. For seeing it is the mo­ther of Gods childrē, the name of it ought not to be dishonored and trampled vnder foote, nor yet defiled as it is seene to be nowadayes. There is not a more common treacherie, than to put forth the name of the Church to deface and darkē Gods truth. For whereat do the Papists ame nowadayes in vaunting with full mouth and full throte that they be the Church, but to stoppe Gods mouth, and to thrust his worde vnder foote, that it might no more be spoken of, and that in the meane while the things that men haue forged after their own lyking, should be receyued without any gainsaying, and sticked to and obeyed? VVe see then that men which are but earthwormes and rottennesse, are put into the balance agaynst God, and all vnder pretence of the Church. But here Saint Paule warneth vs to seeke the Church which hath the pure doctrine whereby wee were adop­ted of God to be his children. Nowe I haue tolde you heretofore, that the whole matter lyeth in our being ingreffed into the bodie of our Lorde Iesus Christ, and also in our acknowledging that wee be accursed by nature, that all our workes are but filthinesse, that the Diuell holdeth vs subiect to his tyrannie, and that there is none o­ther helpe for vs, but that God should receyue vs to mercie and pi­tie. Therefore let vs go into Gods house by the sayde gate, that is to wit, by acknowledging that there is none other way for vs to get in but by the onely mere grace of our Lorde Iesus Christ. Thus ye see howe the Church doth breede vs and beare vs, verely euen by the foresayde incorruptible seede. Nowe that we may sore the bet­ter by this text, wee haue two poyntes too marke. The one is that we must not be like these fantasticall fellowes, which thinke they may be faythfull without readings or preachings, bearing them­selues in hande, that the holy Ghost ought to reueale himselfe too them by dreame, or I wote not [...]owe else. And in good sooth they [Page 223] despize all doctrine, and (to their seeming) all instruction is but as an Apcie for yong children. Let vs beware that we let not our sel­ues looce after that fashion by the meanes of Satan and of his wiles. But if we couet to bee counted Gods children, and to haue the true marke whereby wee may bee knowne before the Angelles: let vs suffer our selues too bee taught, and let vs keepe the order of the Church with all reuerence and lowlinesse. And so the greatest sort and such as are exalted to any degree of honour, ought alwayes to be throughly persuaded in themselues, that the greatest dignitie which is possible for them to haue, is to bee children of the Church, yea through they were Kings and Princes. For hee that exempteth himselfe from that state, doth vtterly renounce God, and cut him­selfe quite off from all hope of saluation. Therefore marke it for a speciall poynt, that so long as we be in this worlde, wee must in­deuer too profite in Gods woorde, bycause that that is the place where all our spirituall life lyeth: and that like as God hath begot­ten vs againe by it, so also we shall bee fed by it too the ende, as by the onely food of our soules. Then let vs not bee so proude and presumptuous as to despize all teaching, as though we had no more need to be scholers. But let vs from day to day receyue that which is tolde vs, and by that meanes let vs become true children of the Church. Thus much for that poynt. The seconde poynt is that we must discerne, and not bee as beastes that are driuen ouer marises, and ouerthwart the wide fieldes: but consider which is the Church, according as God hath imprinted certaine signes of the Churche, which signes will neuer deceiue vs. Therfore when we haue Gods worde preached vnto vs purely without any mingling, so as there is no corrupting of the Gospell, but we be led wholly vnto God to seeke all our welfare in him, and kepe the way which is shewed vn­to vs, which way is our Lorde Iesus Christ, so that wee beeing ridde of all pride and ouerweening, do suffer our selues to bee clad with the clothing that is offered vs in our Lorde Iesus Christ, and repose al our glory ther, I say whē we haue the doctrine after that maner: then is it Gods house and Sanctuarie, then is it the true Church and our mother, and we may bee well assured that God also auoweth and accepteth vs as his children. T [...] (say I) is a must sure and in­fallible [Page] proofe, at leastwise if we become not brute beastes wilfully, as we see many do, who shet their eies & stop their eares, and beare themselues in hand that they be safe, if they can once pretende the name of the Church, to hide all their abuses and trumperies, and the illusions of Satan with it. VVherfore let vs not bee so beastly by our owne wilfulnesse: but let vs consider whither God sendeth vs to be truly regenerated by the seed of his worde, and to bee fed with it as with our only food. And for the same cause also is this text of Esay aledged, God speaketh not at randon to some multitude that might vaunt themselues too bee the Church, Esa. 54. a. 1. but onely to the flocke that should be left, after that the Iewes had bin horribly run astray and scattered asunder, as we know to haue happened vnto them. Surely at the first sight a man woulde haue thought that God had vtterly banished and abolished his Church out of the worlde: and yet not­withstanding he had gathered togither a small number of them, and those are called the remnant of the free election. For which cause the Prophet Esay sayth, that such as are redeemed and vnfeynedly returned vnto God, Esay. 1. a. 9 to rule their life obediently after his worde, are the children of the Church. And here we haue to note by the way, that the Church tryumpheth not in this world, neither shineth with so gay and stately pompe, that men might bee rauished at the onely sight of it, so as they should submit themselues vnto it: but that it is most commonly forsaken, & as it were disfigured, and that is a point well worthie to be marked. Mat. 10. b. 10. For whereas the Papists brag that they haue the Church on their side: how are they able to do that? They must needes bring some euidence. But they alledge not aught saue their riches, their authoritie, and the great pompe and brauerie that is among them: but those are not the things that God will haue his Church knowne by. For we knowe that our Lord Iesus Christ will reigne heere in the thickest of his enimies, insomuch that the lesson which he taught his disciples must alwayes bee verefied vppon vs, that is to wit, we shall be forsaken and despyzed of the worlde, men shall bleare out their tongues at vs, and we shall be so troubled and vexed heere, as we may not seeke for any peace or rest heere. Now then, whensoeuer any man talketh too vs of the Church, let vs be­thinke vs well of the thing that Saint Paule telleth vs heere. For [Page 224] he likeneth the Church to a widdow, which is all alone in hir house and hath neither succour nor helpe. The world forsakes hir, no man makes account of hir, shee is as good as halfe dead and buried alrea­die. Neuerthelesse God sayth that she shall be set aflote againe, and that she shall haue mo children than she that is maried and is in cre­dit and reputation. This lesson must we (I say) put in vre nowadayes when we see the poore Church so troden vnder foote, and the eni­mies thereof in suche pride or rather madnesse, that they set vp their crests and triumph ouer vs, as though we were no better than dust and smoke. VVhen we see such things, let vs wayt paciently till God gather togither those whom he hath chosen: and let it content vs that he auoweth vs for his children, though the world disdeyn vs, and shake vs off after that sort. Yee see then that wee muste not bring eies full of vanitie, to discerne which is the Church, as they do which will haue nothing but pompe and great outward shewes. But contrariwise let vs consider that god will so afflict his poore church, as there shall not appeare any beautie or shape in hir too the world­warde, but rather vtter desolation, yea (and as we cōmonly see) eue­rie man shall rise vp agaynst hir. But howsoeuer she fare, let it con­tent vs, that God gathereth vs to him as his children: yea and let vs marke, that when we be called by the pure doctrine of the Gospel, we be made fellowes with all the fathers whome God chose vnder the Lawe, with all the holy Kings and Patriarkes, with all the Pro­phets and Martyrs, and finally with all the faythfull ones that haue bin since Abell to this day, or which shall be to the worldes ende. No doubt but the Papists will bragge ynough of their multitude: yea, but wee see that the Prophete laugheth all of them too scorne. And why? VVee must alwayes discerne which are the [true] chil­dren. For what else we are all the Churches of the Papistes than Bro­thelhouses of Satan? All things are infected, nothing is there but fylthynesse, Gods seruice is there vtterly marred, and too bee short, there is no soundnesse at all in them. The Papists therefore for all that euer they can pretende too make themselues Gods Churche, are but misbegotten Bastardes, as they that are tyed too the Brotherlhouse wyth theyr mother that Sinagog of hell.

Ye see then how the cace standeth and it is not I that doth say it, [Page] but it is the Prophete Esay that speaketh so, and Saint Paule who is a faythfull expounder of Gods meening, confirmeth the matter. VVherefore let vs learne too ioyne with the true children of God, which haue the infallible recorde of the holy Ghost, and not follow the greater throng, but let all these wretches go, whiche cast them­selues wilfully into Satans snares, & wander like brute beasts with­out any discretion. But by the way wee haue to marke, that such as are the children of the Church ceasse not to bee our fathers, inso­much that besides the common brotherhood that is betwixt them and vs, there is this moreouer, that by their meanes we be begotten in the worde of God, Gal. 6 d. 16 according as it is sayde that we bee Abrahams children, and the true Israell of God, as if we were discended of Ia­cobs race. Therefore wee haue those for our fathers which are our brothers too: and all of vs togither are the children of God and his Church. For whereas our Lorde Iesus Christ is in verie deede the onely sonne of God: he is to this ende called our head, that we be­ing knitte togither in him, and becomming members of his bodie, might be hilde and taken for Gods children, becomming that thing by free adoption, which we be not by nature. And Saint Paule tel­leth vs, that this befalleth vs by promise after the example of Isaac, too expresse that wee must not haue any vaine confidence in our owne desertes, or in any vertue that is in our persons, but be vtter­ly voyde of all pryde, knowing that all the woorthinesse which wee haue, commeth of Gods mere grace and free gift. Thus ye see that the thing wherein we differ from the bastard children which boast themselues falsly of Gods name, is that whereas they be puffed vp with selfelyking, and delight in their hypocrisie, and are alwayes prating of their free will, of their meritorious woorkes, of their sa­tisfactions, and of their vertues as well cardinall as theologicall, as they terme them, and (to be short) haue nothing in them but pride: VVe on our side sticke to the promise, that is to wit, that God ha­uing looked vppon vs with mercie, hath drawne vs out of the dun­geon of destruction wherein wee were and by his Gospell tolde vs, and assured vs that he will be our father, and that an heritage tary­eth for vs, which is purchased for vs, not by our selues, or by any mortall creature, but by Iesus Christ, who being verie God became [Page 225] man, to the intent we might obteyne the thing in him which is not to bee found in all the world. Yee see then in effect that the ende wherevnto S. Paules conclusiō tendeth, is that if we mind to be well grounded in the doctrine of the Gospell, and to be sure of a good stud and ankerholde of our saluation, we must not intermedle any opinion of our own deseruings with it, nor surmise that we be able to bring any thing of our selues, but simply receiue that which God offereth vs, and suffer Iesus Christ to be our sauiour wholly & not by halues. That is the thing whervnto the word promise tendeth, as I haue declared more at large already. But the law had also his pro­mises, howbeit with condition, as I haue declared. The promise that S. Paule speaketh of presently, is the thing that abolisheth all mans pride, and disgraceth the men them selues, shewing them that there is nothing in them but vtter confusion, and that all their welfare lieth inclosed in our Lord Iesus Christ, so as we cannot come by it, nor inioy it but by meanes of the Gospell. Nowe the Gospell tel­leth vs that we must holde all of God, and do him homage for our saluation, bicause he giueth it vs, and it is not a wages due vnto vs, that he should by any meanes be bound vnto vs. And heerevpon S. Paule sayth, that it is so euen yet still at this day, according as Moy­ses declareth vnder the figure whiche he dyd set foorth this mor­ning. For in Abrahams house (sayth he) there was an elder some called Ismaell, and he persecute [...]. Isaac which was the lawfull sonne. Now then it behoueth vs to be so handled and delt withal, that such as haue no­thing but dissimulation & hypocrisie in them, which are but as ba­stardships, and which are vtterly corrupt & become strangers, may neuerthelesse crake & boast their fill, & set vp their bristles ageinst vs, as though we were vnworthy to kisse their feete. Suche maner of men then must perke vp in all pride, and persecute vs: but yet let vs be constant sayth S. Paule, and let not our fayth bee shaken downe by such loftinesse, nor by the wiles that are cast in our way by those hypocrites and falsifiers, which haue peruerted Gods doc­trine: For in the ende the fame will happen too them (sayth he) which is reported of the house of Abrahā, namely, driue out the sonne of the bonde woman, for he shall not be [...]ire All they then that vaunt them selues to bee faythfull, and win needes bee taken to bee of [Page] Gods housholde, shall be cut off as rotten members, and not haue any part or peece of inheritance there. And it is moreouer a righte excellent lesson, which conteyneth a very profitable admonition, euen to confirme the thing which I haue touched already, which is, that the pompes of this world must not bleare our eyes, to carie vs away at a gaze when wee see great solemnities and gorgeous dec­kings. If a man should beleeue no further than he sees, when the Pope were in his Pontificalibus, he might bee taken for a God, he hath so many knicknacks glistering about him. And no maruell though many be amazed at it, as thoughe one had knocked them on the head with a club, and become as good as brute beastes. For why? men are so giuen to iudge fleshly, that they bee worse than little children in things that concerne Gods kingdome. But yet for all this, [...]eholde, Sainct Paule sayth, that they whiche haue the primacie, and are al in all, and are dreaded of euery man, and final­ly which beare the title of first begotten, are oftentimes but Ismae­lites, so as they be but bastards, alledge they their eldership neuer so muche. But if S. Paule were aliue at this day, that one texte of his were inough too make him too bee burnte a hundred tymes. For let men write and speake as muche as they liste, and they can not more liuely decipher or bewray that the Pope and al his cler­gie are a heape of Ismaelites and filthie bastardes, whiche fighte a­gaynst God, and all his true and right begotten children, according also as Moyses hathe reported it. For what else alledge the Papists for them selues, saue that it is not a day or twayne ago, or a hun­dred yeeres ago that they haue had possession: but that they haue kepte their traditions and Ceremonies these eyght or nine hun­dred yeeres? But surely euen in this behalfe also they lye, and are past shame. But put the cace that the world had not appayred these eyght hundred yeres: yet notwithstanding, that eldership of theirs which they alledge, is not better nor of greater value than was the eldership of Ismael. Agayn, vnto their eldership they add also mul­titude, saying, that wee be but a handfull of folke in comparison of them, they haue kings & Princes on their side, the whole world a­greeth with thē, both great & smal say as they say, & the largenesse of their kingdome stretcheth out far & wide throughout al Europe [Page 226] welneere, and into a peece of Affrike. VVhen they haue all this for themselues, very well, it is euen as the eldership of Ismael. Nay, it were more meete for them to haue begon at the other ende, that is to wit, at the holding fast of the pure doctrine of the Law & the Gospell, without mingling any thing at all with it: for else it is a generall conclusion, that there is nothing in them but corruptnesse and bastardie. But they will not enter into this discourse, that men might knowe whither they be bacebegotten of Gods word or no: for it is seene too manifestly alreadie. And in good fayth (as I haue sayd alreadie) vnder the name of the Church, they haue boldly ta­ken vpon them to disanull and falsifie the whole worde of God. Sothē there is no bringing of the Papists to the true trial or touch­stone, that men mighte discerne certenly whether they be Gods children or no: but they stande proudly vppon their eldership as Ismaell did: they alledge that they are an infinite number, and wee but sprules as ye would say, and folk despised to the worldwarde, which haue neither estimation nor credite. Thus yee see howe Is­maell speaketh now a days by the mouth of the Papists. Now wee for our part had neede to be armed with pacience: for it is a right hard tēptation, that they which are Gods deadly foes, shuld after a sort possesse the highest roomes in his house: & that we should be hidden vnder thē like corne vnder chaffe vpon a barne floore. This is a hard & irksome plight. And surely we see many that giue ouer the Gospell through infirmitie. VVhen the poore simple soules heere these so braue titles of Catholike Church, of Apostolike sea, of Vicar of Christ, of Successor of S. Peter and S. Paule, of Pre­lates, and of Bishops: I say when all this gay geere is flashte oute before the sillie soules: they are amased at it, and conclude by & by, then must wee needes sticke to it. For they bee rauished at the sight of these vizors that serue to scare little children. But they that haue any firmnesse in them, & iudge according to that which God sheweth them, are not at that poynt. And in good sooth, when the Papists say that they be the representing Church, they say truely: for in deede they make a godly representation [resemblaunce, or shewe] that is too say, there is as it were a gaye gazing stocke: but as the Prouerbe sayth) all is not [...]de that glistereth. Therefore [Page] they must bee searched to the bottome, to see if there bee truthe in them or no. And so let vs marke what is tolde vs heere by S. Paul, that is to wit, that it was not once only that there was an Ismaell in Gods Church to persecute Isaac: but that wee see the lyke at this day: and that the children of God shall be borne downe and trampled vnderfoote, by such as haue no more but the bare title of Eldership, and vnder that shadow beguyle the simple sort, cloking all their filthes & foulnesse vnder the pretence of gay colours. But howsoeuer the world go, let vs prepare our selues to battell (sayth S. Paul) and let not our fayth quayle at the sight of the pride of the enimies of Gods truthe, yea euen of the housholde enimies of it, which are not as Turkes and heathen men, but keepe a garison in the Church, and yet will needes be Prelates and more than greate pillers of it. How soeuer the world go (I say) let vs not be abashed for it, sith we be fenced with the example of our father Isaac, to the intent we should hold out stoutly, for asmuch as we be regenerated by the pure seede which God alloweth, whereby wee bee made his lawfull children, and heires of his heauenly kingdome. But heere a man might thinke it strange that S. Paul should say that Isaac was persecuted of his brother Ismaell. Gen. 21. a. 8 For Moyses rehearseth no more but that at the day when Isaac should be weaned, & at the feast that was made at it, Ismaell laughed him to scorne. It is not sayd that Is­maell layd any persecution vpon Isaac, for aught that is recorded by Moses: only it is said that he beeing then of some age, & thin­king to haue a much higher degree thā Isaac, bicause he was already come to yeres of discretion, did laugh at him, & mocke him. Nowe if there were nothing more thā simple mocking & laughter, it see­meth that S. Paul should not terme it persecution. VVe must mark that the persecutiōs of Gods children are not done, only by sword, fire, racking, imprisonment, or other torments of the body: but also in that they be woūded with the scornful reproches which the vn­beleeuers and enimies of Gods truth doo spue out agaynst them. Psal. 69. b. 10. And if we do wel practise the thing that is sayd in the Psalme, wee shall not thinke the maner of speeche straunge which S▪ Paul vseth heere. For where as it is sayde, that the raylings whiche are caste foorth agaynst Gods maiest [...], ought too rebounde backe vppon [Page 227] vs: it is to shew that we ought to be very tender harted or squey­mish when we heere Gods name set light, or his honor diminished in any maner of wyse. If any of vs bee touched in our good name or honestie, wee will be angry and make a quarell of it: wee see that for one crosse worde, cholerike fellowes doo by and by draw their swordes, and all is vnder colour that they muste maynteyne their honor and honestie. If a man speake euill of our Parents or kins­folke, we will be in such heate and fumish passions, as wee can not be appeased. Then if God be misused, or his maiestie dishonored in mens mouthes, aught we to suffer, and not to be moued to cho­ler and anger? Psal. 69. b. 10. Euen for that cause also it is sayde, that the zeale of Gods house ought to eate vs vp, so as wee must not only bee wel­minded and sory for the defacing of the maiestie of our God, and for the corrupting of the doctrine of saluation, and for the disorde­ring of his Church: but these things must also bite vs at the hart. According heerevnto it is sayd heere that Ismaell persecuted Isaac. If a man demaunde, what? had he neyther torture, fyre, nor sword to cut his throte? No, none of all these: but he scoffed at the pro­mise that had bin made concerning Isaac. For it was sayd expresly, Ismaell shall liue: but yet is he not therfore heire of the promise, Isaac is he in whom they shall bee blissed. Yee see then that Iesus Christ, and consequently all hope of saluation was closed vp in the person of Isaac. Ge. 21. b. 12 VVhen Ismaell did so disdayne and scorne the so­uerein welfare and happinesse, that mockage of his wounded all the children of adoption, & all the faythfull, yea euen with a dead­ly stripe. Nowe then wee see what S. Paule mente, and howe wee ought to put this doctrine in vre, which is, that wee must prepare our selues to inwarde battels, knowing that not onely the Turkes and Paynims shall bee aduersaries of the Gospell, but also the hy­pocrites, who too the vttermost of their power, doo deface the doctrine of grace that is offered them in our Lorde Iesus Christe, to abolishe all the dignitie and reuerence which wee ought to giue vnto it in magnifying the mere bounteous goodnesse of God, and in acknowledging that all our whole welfare lyeth there. Let vs bee ready (I say) too abide suche battels at the hands of our hous­holde enimies, whiche boast them [...]ues too bee Gods children, [Page] which are aduaunced euen aboue vs, & which outface vs with their eldership, as who shuld say, that vnder the colour of that, we ought too bee vtterly borne downe and ouerwhelmed. But there is yet more: that is to wit, that we must be touched too the quicke, and sorie at the harte to see Gods doctrine so corrupted. True it is that naturally wee shunne the harmes that come agaynst vs, as bodily persecutions and suche other. But yet for all that, wee must not be so wedded to this world, as not to preferre the heauenly heritage before all things that we esteeme most worthy to be desired. And therfore when soeuer Gods name is blasphemed, & when men la­bour to abolishe the doctrine of life: let vs in those cases set suche greef to our hart, as we can not beare with it, or at leastwise as if we were persecuted in our bodies. For he that should cut our throte, yea & put vs to all the torments that were possible, as wee see the enimies of the Gospel do, whose rage against their poore brethren, can not now a dayes be stanched with racking, burning, cutting out of their tungs, and such other like torments: all this aught not to greue vs so much, as to see Gods name torne in peeces, & scorned by the wicked. For the very same is such a cutting of our throtes, as not only bereeueth vs of this flightfull and transitorie life, but also bereth vs quite out of the kingdome of heauen. For whē Gods doctrine is corrupted, then is foode turned into poyson, lyfe into death, and light into darknesse. So then let this texte of S. Paules warne and exhort vs, not to be so giuen too the earth and too the world, but that we may alwayes haue our minds & vnderstandings lifted vp to the inestimable benefite that is offered vs by the Gos­pell, and fight more earnestly for that quarell, than for our owne life. For truely a whole million of such liues as wee haue here be­neath, can not be comparable to the endlesse life that is promised vs in our Lord Iesus Christ. Thus yee see wherin it behoueth vs to exercise our selues, and we can not exceede measure in beeing too angry, when we see wicked men blaspheme God after that sorte, & labour by their wiles and pollicies to ouerthrowe and to falsifie the onely doctrine whereby wee liue spiritually. Furthermore let vs marke also, how S. Paule addeth in the ende for a conclusion, that all they which now a dayes [...] boast themselues so highly to be the [Page 228] Church, and specially those that haue the title of eldership, shall be driuē out as bastard children. Therfore let vs not be beguyled with al the pompes that are among those which fight agaynst Gods pure truth, to maynteine them selues in their tyrannie by force, persecu­tions, braggings, & such other like things: but let vs tarie the ende, which is, that they shal be cut off, for they be none inheritors. VVel may they dwell in the house, as it is sayd of Antichrist that he shall sit in the Temple of God: but yet must they needes be swept out of it, as filth and vnclennesse. And although this bee not so before men, but that it is hidden from vs for a time: yet let vs wayte tyll God shewe his truthe more full, and vntill our Lord Iesus Christ confound his enimies with the breath of his mouth, and by the po­wer of his worde. Thus yee see how wee ought to be setled in in­uincible constancie. And although we be now despised & scorned, yet let vs not ceasse to holde out in the holy calling of our God, knowing that we shall not be disappoynted, if we be grounded vpō the doctrine of the Gospell, and rest wholly thervpon till God dis­couer the things that are nowe hidden, & that wee be throughly gathered vnto him, and finde that it was not in vayne that we were trayned vp in his pure worde, giuing ouer all the fancies of men, & not seeking life elsewhere than in the seede wherby wee were be­gotten agayne, and in the foode whereby wee bee susteyned and nourished to the ende.

Nowe let vs fall downe before the maiestie of our good God, with acknowledgemēt of our sinnes, praying him to make vs feele them in such wise, as it may leade vs to true repentance, that wee may mourne continually before his maiestie, and bee so abashed in our selues, as yet notwithstanding wee may not doubt but that he accepteth vs for our Lord Iesus Christs sake, & that we shal always obteine sure forgiuenesse of our sinnes, if we seeke it in true fayth without swaruing to the right hād or to the left, but only folowing the path which he hath shewed vs, as in deede we can neuer go a­misse when we haue the day sunne of righteousnesse shining vpon vs. That it may please him to graunt this grace, not only to vs, but also to all people and nations of the earth▪ &c.

WE haue seene heeretofore, that to haue a state of continuance in the Churche, wee muste bee grounded vpon our Lord Iesus Christ. For ma­ny doo boast themselues to be Gods children, who notwithstanding are not begotten of the true seede, which maketh the differēce wherby God auoweth and acknowledgeth vs for his children. Therfore if we wil be truly knit to our Lord Iesus Christ, we must hold fast the doctrine of the Gospell, that he as our heade and mediator may ioyne vs to God his father. Therwithall I haue declared that the cause why S. Paul speaketh so of bōd & free seed, is for that they which seeke their righteousnesse in their owne ver­tues, do alienate thēselues frō our lord Iesus Christ, & frō his grace. For by that meanes they bind thēselues to an impossibilitie, that is to say, to satisfie God in keeping his cōmaundements. But there is such weaknes in vs, as none of vs is able to perform the least point of the law: and therfore much lesse can we attaine to the perfectiō that is shewed vs heere. And for that cause S. Paul cōcludeth now▪ that we must stand fast in the freedome which our Lord Iesus Christ hath purchased for vs. It is certayn that he treateth heere of the ce­remonies of the law: but yet must we always resort to the welhead and cheefe poynt. For if the matter concerned no further than the keeping of a holyday, or the forbearing of some kinde of meate: it were not of so great weigh [...], that suche strife should bee moued [Page 229] for it in the Church. But Sainct Paule pored not vppon a matter so slight and of so small importance. He had an eye to the doctrine: he considered that if mē should be tyde to do this thing or that thing of necessitie: it were an excluding of them from the hope of salua­tion. For if I must needes performe a thing vnder peine of deadly sinne: then if I fayle, I am become a transgresser, and there is no shift for me bycause God is my iudge, and I must be fayne to come too account, and there is no meanes to redeeme me. Now it is certaine that al of vs are subiect to the keeping of the law: but yet notwith­standing, there is a remedie for it, which is to runne vnto our Lord Iesus Christ in all our needes, who was made subiect to the law to purchace vs freedome, and bare our curse to discharge vs of it. Now if any necessitie be layd vpon vs againe, too say that the doing of this or that is sinne: then cannot our Lord Iesus Christ stand vs in any more stead as I sayde afore: by reason whereof we must needes bee plunged in our owne cursednesse, without any manner of re­leefe. Therefore it is not without cause that Sainct Paule exhor­teth the Galathians to hold their owne, and not too suffer them­selues to be brought into bondage. For by that meanes he faith that they shall be bereft of inestimable benefyte, euen so farre foorth as they shall be falne quite away from Gods grace or fauour, and vt­terly separated from our Lord Iesus Christ, in whome lieth all our welfare and happinesse. Now, that wee may the better conceiue S. Paules meening, and also reape the frute that is offered vs in thys text: Let vs marke, that by this word Libertie o [...] freedome, it is meant that we may walke with full confidence before God, and that hee will alwayes be fauorable, so that although wee bee giltie of many offences, yet we shall be quit of them for our Lord Iesus Christes sake: and moreouer that it is not in mans power to bridle vs or too hold vs in bondage: but that it ought to suffise vs to yeld ourselues obedient vnto God, howbeit not after a slauish and constreyned fashion, but as children yeeld themselues subiect too their father, knowing well that their father will not handle them roughly. Thus ye see what is meant by the worde libertie or freedome whiche S. Paule vseth. Neuerthelesse to the end that this shortnesse bee not darksome: I will declare it more a [...]ge. So long as we be in doubt [Page] whither God do loue vs or hate vs, there will always bee trouble and vnquietnesse in our consciences, and we shall be as it were loc­ked vp in prison. So then there will be no freedome in our mindes, till we know and be throughly perswaded that God is at one wyth vs, and that he receiueth vs into his fauoure & grace, though we be not worthy of it. But it is impossible for vs to haue any certeintie of it, except we haue our quittance alwayes before our eyes, which was made vs in the death and passion of our Lord Iesus Chryste. VVhy so? For as I said afore, we be indetted vnto God many wais, yea infinite wayes. For we be boūd to keepe the law, and we breake it a hundred times a day, yea euen or euer we thinke of it. Again we offend euen in grosse faultes. But howsoeuer we deale, we cannot assure ourselues of Gods loue, vnlesse wee bee discharged againste him of the obligation of euerlasting death wherein we stād bound. Now we atteine that benefyte when we be perswaded by the Gos­pel, that the bloud of our Lord Iesus Christ was shed to wash away al our spottes, and that his death is a sufficient sacrifise too appease Gods wrath, and to wipe out the remembrance of al our offences & iniquities. Ye see then that the way to set vs free, is to know that God receiueth vs to mercie for our Lord Iesus Christs sake, & that our faults & sins shal not hinder vs to find fauor alwais in his sight, or to haue familiar accesse vnto him, as children haue vntoo theyr fathers. Secōdly we must not be wauering too & fro, to make cōsci­ence of euery thing that mē deuise of their owne heads: but walke stedfastly according to gods word, knowing moreouer that our cō sciēces are free, & that whither men cōmand or forbid any thing, it is nothing to vs, I meene as in respect of the spirituall regiment of our soules: For we talke not heere of ciuil policie nor of the com­mon life of men, but of our saluation. So then, all things ought too bee free vntoo vs when they bee not forbidden vs by Gods owne mouth. Yet is it not ynough that we haue Gods word for our guide without mingling any thing at all with it: but (as I haue touched al­readye) we must therewithall know, that God accepteth our affec­tion when he seeth vs willing to obey him, and that although there be much faultinesse, and ouer many infirmities in vs, and that we come halting vnto him, and [...] that all that euer wee doo were [Page 230] trifling toyes if he listed to examin them with rigor [...]: yet neuerthe­lesse, he taketh al in good woorth. And why? For he beareth with vs as a father with his childrē. That therfore is the freedom wherein we must stand, except we wil be separated frō our lord Iesus Christ For (as I haue sayd alreadie) if we beleeue not assuredly that God loueth vs, though we be vnworthie of it, and that his louing of vs is bycause our sinnes are buryed by the death and passion of oure Lord Iesus Christ: what will become of vs? what shal Iesus Christe boote vs? Ageyn if we be in doubt and vnquietnesse, not knowing whether God accept our seruice or no, and therwithall be bounde to the keeping of this or that at mennes appoyntment, the intan­gling of our selues in so many debatyngs will neuer suffer vs too haue any rest. Neyther is it without cause that Saint Paule hauing exhorted the faythfull to continue in the freedome that was pur­chased them so dearly, addeth, that Iesus Christe shall not profite them at all, vnlesse they know the thing that he hath purchased for them, and suffer not themselues to be in any wise bereft of it by men. Nowe we see heere, that the freedome which Sainct Paule speaketh of, is not to giue vs leaue to doo what we our selues thinke good, as though he layd the reynes of the brydle vpon our necke: and that will he also protest in place conuenient. Then intendeth he none other thing, than that we might serue God quietly without greef of mind without constreint, and without any continuall tormenting of our selues with diuersitie of debatings & doubtfull scruples as wee see the vnbeleeuers do, namely such as haue not their trust wholly set­tled vpon our Lord Iesus Christ. Therfore besides that which hath bin sayd alredie, we haue to mark further, that the end of that free­dome is, too bee able too carie a cheerfull and quiet minde before God. For without that, wee shall neuer haue the hart to obey him, but wee shall alwayes bee in trouble, and not bee able too call vp­pon hym, which is the cheefe seruice that he demaundeth and al­loweth of. VVe see thē that this matter concerneth the cheef point of oure welfare, if it bee well vnderstoode. VVhen wee speake now a dayes of Christen libertie: the Papistes say wee go aboute too abolishe all the ordinances and traditions of the Churche, and that we passe not what commeth [...], so euery man may liue as he [Page] listeth, to eate flesh on all dayes alike without let, and to despise all other such ordinances. But their saying so, is bycause they neuer knew, that it is no obeying of God, vnlesse it be done with an vn­constreyned will. For let the Papistes be throughly sifted all the packe of them, yea euen the deuoutest of them: and it is certayne that they chafe vppon the bitte, when they tyre and ouerlabour themselues most to serue God. For all that euer they do is but vn­willingly: and if they could plucke their heads out of the collar, they would full fayne do it. Furthermore when they haue toyled after that fashion in their fond deuotions, they beare themselues in hand that God ought to like well of it. And if a man tell them that they cannot do any thyng that God shoulde accept, and fur­thermore that although their works were good, yet they deserue not aught before hym: ye shall see them spew out their poyson (as they do) and fall to blaspheming of God vnlesse yee beleeue them that they be able to worke wonders by their owne merites. How­soeuer the cace stand, they are neuer able to know and to tast what it is to obey God. For why? they vnderstand not what it is too bee quiet: namely that it is an vnconstreyned offering of their doo­ings vnto God with a free hart, and an assuring of themselues that he accepteth the same, euen bycause he handleth them gently, and beareth with them as with his children. The Papists know not this, and therefore it is not too be wondered at, though they thinke it straunge that we should striue for that freedome, for they wote not what it meeneth. But yet doth not Sainct Paule speake it without cause: and by those words we see how precious that libertie is, and that it is not a thing to be despised. For Iesus Christ did not iest in hys death and passion when he offered vp himselfe vnto God hys father: but wrought a worke that in excellencie and worthinesse passeth the creation of heauen and earth. Now if Sainct Paule bring in this libertie for an excellent frute purchaced to vs by the death and passion of our Lord Iesus Christ: it must needes followe that it is a high and precious thyng. And to the intent wee may conceyue what the nature and power of it is: wee must learne too gather in ourselues vnto God when wee bee spoken to of it. As for example: if we be commanded or enioyned of necessitie too [Page 231] do such a thing or such a thing: very well, the doing thereof too the worldward hindereth not our freedome before God: for the thynges that concerne common policie may bee bidden or forbid­den, bycause that otherwise they might turne too the hurt of the common weale, or else such things may be expedient, and thē must one of vs serue anothers turne in common. Therefore let vs haue a regard of the things that concerne the policie, bycause it behoueth vs to be knit and vnited togither, and to haue suche an onement a­mong vs, that euery of vs serue his neighbours turne, and none of vs be addicted to himselfe. But when the cace concerneth the spi­rituall libertie: then must euery of vs draw home into himselfe, too consider the nature and propertie thereof. Euery of vs (say I) must draw home himselfe as it were before God. For our account is too be made to the heauenly iudge, and therefore it behoueth vs too enter into ourselues, to say thus: How may I present my self before Gods iudgement seate? If my life come to be tried by the lawe: wo worth me. For I am giltie after so many sorts, yea euen withoute number, that if I should suffer a Million of deaths, it were too little for the offences that I haue committed. Neuerthelesse God will be fauourable to me, and take me to mercy for our Lord Iesus Christs sake, and when I resort to him, I may come with my head bolt vp­right, as hauing my quits est and cleere discharge, which was gyuen me in the sacrifise that he offered vp for vs, bycause that therein hee hath made full satisfaction for me, and set me at full libertie. Marke this for one point, that I must serue God, and it is good reason that I should dedicate my life vnto him. But at which end shall I begin? I cannot bring such perfection as is requisite, no nor the hundreth part of it. Yet for all that, God beareth with me, and ceasseth not to take the things in good worth which are vnperfect and weake, yea & sinful too. And why doth he so? Bycause he admitteth me as one of his children for our Lord Iesus Christs sake. After thys manner (say I) must we come before God, if wee will conceyue and vnder­stand the frute of this libertie or freedome that Sainct Paule trea­teth of. Now whereas he addeth, that wee shoulde not wrappe our­selues agayne in the yoke of bondage: thereby he sheweth, that before we be come to the faith of the Gospell, and do know what bene­fyte [Page] is brought vs by the death and passion of the sonne of God, wee bee all hild in streyt bondes like prisoners, and haue not any freedome or libertie at all. And in very deede, were it not that Ie­sus Christ maketh intercession, and is a meane betweene God hys father and vs: it is certaine that our mindes should be in continual torment and vnquietnesse. For there is none of vs all but he is con­uicted to be more than giltie, and therfore we should needes stand at a stay as drowned in dispaire, till we were succoured by our Lord Iesus Christ and knew that God will be fauorable to vs, & thervpō could find peace and assurance to call vppon him, as knowing that Iesus Christ wil be there aforehand. On the otherside, if we knowe not that God hath so receiued vs into his fauor, as he is contented with our willingnesse to obey him, and with our comming towards him, though it be with infirmitie: we see yet another halter that ser­ueth to hang vs withall. But yet so is it with all vnbeleeuers S. Paul therfore doth purposely warne vs, that vntill such time as the Gos­pell haue taught vs that God loueth vs, and of his own free good­nesse taketh vs as his children, and moreouer wil not haue vs to be ouertroden by mens tyrannie, and specially that he deliuereth vs from the bond and rigor of the Law: we are all of vs drowned in bondage, and that when Iesus Christ hath once set vs free, it beho­ueth vs to maynteine well such a benefite. Now let vs come to the reason that he addeth, Verily (sayth he) I Paule, yea euen I do tell you, if you bee circumcised, Iesus Christ shall profite you nothing at all▪ It is a very sore saying that circumcision should cut men off in such wyse, as they should haue no part in the saluation that is purchaced for vs by our Lord Iesus Christ. But first of all wee must marke, that when as S. Paule speaketh heere of Circumcision, he looketh not at the thing in it selfe, but vntoo the ende of it, bycause the deceyuers that had peruerted the purenesse of the Gospell among the Gala­thians, made them beleeue that they ought too bee circumcised, too the ende too keepe the Lawe. Sainct Paule standeth vpon that poynt, and sayth, that if wee doo so constreyne and bynd our sel­ues before God, or enter intoo suche couenant with him: Iesus Christ shall profite vs nothing at all. And this is well worth the no­ting. For when as wee nowadayes doo say, that is a hellishe Ty­rannie [Page 232] for men to commaund the keeping of a thing vnder pein of deadly sin, or to forbid a thing bicause them selues like not of it: (as the commaundement of keeping the Lent, or the shiruing of mens sinnes once a yeare:) if we striue against such things, the Papistes (as I said) cast foorthe their desperate rage, without considering of the cause that moueth & constreineth vs to stand vpon that poynt and ground. For why? they looke no further than to the outward thing. But it behoueth vs to go further. For when the Papistes command a thing vnder paine of deadly sin: it is a bynding of vs in such wyse as we may not haue Gods fauor but vpon condition of dooing our duetie in that poynt. And he that shall haue so done his dutie, he I say shall haue as it were bound God vnto him, yea truely after the diuelish opinion that reigneth in poperie, which is that wee must earne grace by our own deserts, and also that we must pacify Gods wrath and wype out the rememberance of our sinnes and offences by making amendes. VVherby it appeereth well, that if wee can so discharge our selues, then is Iesus Christ made vnauailable too vs, and he shal profit vs nothing at all. For why? Iesus Christ cannot be our rightuousnesse, except we seeke the forgiuenesse of our sinnes in the sacrifize of his death, & therwithal be wel assured that God is our father, to the end wee may call vpon him with quiet consci­ences, bycause he hath adopted vs in our Lorde Iesus Christ. It is true that the deceyuers which had beguyled the Galathians, could well haue found in their hart that Iesus Christ shoulde haue bin ac­knowledged and called the Sauiour of the world. And they did so mingle the law with the Gospel, as yet notwithstāding Iesus Christ should haue had his titles still. But they made a coparcinerie, that mē on their side should deserue, & that by that meanes God shuld bee appeased. As if they had sayde, that Iesus Christ supplyed mens wants: howbeit after such a sort, as the wretched consciences were alwayes out of quiet. The lyke dealing is at thys day in the Papa­cie. And the Pope with all the rable of his Clergie, differ nothing at all from the cousiners ageynste whom Sainct Paule incounte­reth heere, sauing that those cousiners did put foorth theyr owne inuentions and would haue had them too preuayle vnder the sha­dowe and authoritie of Moyses Lawe. They then ageinste whom [Page] Sainct Paule disputeth, sayd, we must keepe still Circumcision, we must needes be circumcised still. And to what purpose? to the ende wee may discharge ourselues towardes God, and bee accepted at his hand for doing of our duetie. VVhereto then shall Iesus Chryste serue? He shall serue for to fill vp a voyde roome: for hee is not vtterly vnprofitable: but when men haue so discharged and cleered themselues, then if there bee any want, Iesus Chryste shall supply that. After that manner did those Cousiners speake, whiche were Sainct Paules aduersarie partie. And what sayes the Pope? Hee sayth that in sted of the Ceremoniall lawe of Moses, wee must keepe his ordinances, and the thyngs that are decreed by Councelles, or by thys man or that man: and that the same byndeth vs vppon peyne of deadly sinne, so that if we offende God, wee must make him amendes for it by our owne satisfactions, and not by the things that God hath commaunded. For the amendes that we must make is not any of the thynges ap­poynted by Gods lawe: but an addition of an ouerplus of oure owne deuice besydes, and so are wee discharged to Godwarde, and God must needes take it a woorth. VVee see then that the Pope holdeth the same diuelish foundation whiche those Cousi­ners laboured too bring in. Howbeit that thys is yet woorse, that whereas they inforced the law of Moses whiche ought too beare some sway: the Pope bringeth in his owne inuentions, and the forgeries of his owne brayne. But contrariwise Sainct Paule sayth that Iesus Christ shall profyte vs nothyng at all: when we wil nee­des indent with God after that fashion. And why? For it is all one to pull Christ in peeces, and too giue him but the one halfe of that which belongeth fully and wholly vnto him alone. 1. Cor. 1 d. 30. He is giuē vs to be our rightuousnesse, & he is called our peace, & what betokeneth the word Rightuousnesse? Eph. 2. c. 14 That God accepteth vs freely for oure Lord Iesus Christs sake. Now thē if we say that we win Gods fauor by our own deserts, and that Iesus Christ is but a supplyer of wāts: is it not a rending of him in peeces, and a dismembering of hym as much as in vs lyeth? But that cannot be done nor suffered. More­ouer, our Lord Iesus Christ is giuen for our satisfaction or amends­making: for there is none other meanes to set God and vs at one, [Page 233] but by knowing that we bee quite and cleane discharged, and freely quit of the bond of endlesse death. For if wee thinke to ransome our selues by our owne desertes, and say that if there be any want in vs, Christ shall make it good as a small matter: it is a flat mockerie, and that is in no wise to be borne with. VVe see then that the cause why S. Paule telleth vs that Iesus Christ shal profit vs nothing, is that mē should not beguile themselues in deuising a newe Iesus Christ, that should do but halfe his dutie: for we must receyue him in such wise, as he is giuen vs of God his father. Now he is giuen vs with condi­tion that we should rid our selues of all selftrust, and resort wholly vnto him, and furthermore that it should suffice vs to haue him too be our head, and thervpon serue God his father, offering him al that we haue, and assuring our selues that although the same all bee no­thing, yet notwithstanding howsoeuer we fare, it fayleth not to bee taken in good part, bicause the adoption that is gone afore, & groū ­ded in our Lorde Iesus Christ, maketh vs and our workes to be al­wayes accepted of God, vs (I say) that are nothing woorth, and our workes that are but pelting trash, and yet notwithstanding God ta­keth them in good worth, bicause he looketh not what wee bee, or what we do, nor vpon the qualitie or quantitie of our workes: but only looketh at this, that we come vnto him as members of his on­ly sonne, resting wholy vpon the sacrifice whereby he hath redemed vs. And therefore S. Paule for a larger confirmation addeth, that he protesteth and witnesseth, that he which is circumcised is a detter of the performance of the whole lawe. For (sayth he) Iesus Christ is vnauailable, when folke will needes iustifie themselues by that meane. VVee haue a declaration cleare and easie ynough of the things that Paule hathe sayde: and wee must marke it well, bicause it is hard too perswade mē that Iesus Christ is vtterly vnauaylable, when they go about to make him vnauylable in any part. For although the Turkes and other Heathen folke neuer knewe what Iesus Christ is: yet haue they had an opinion fully lyke the Papistes, and a man shall finde them to be both of one stampe. For there were neuer yet any hea­thenmē in the world, which haue not bin of opinion that they could not satisfie God: and yet they haue gloried in their owne workes, beleeuing that their saluation or welfare proceeded of them.

[Page] The Heathen men then did alwayes beare themselues in hande, that they were able to purchase grace, and too deserue somewhat at Gods hande. And therevppon they offered Sacryfices, know­ing not that the same were a figure of Iesus Christ, but yet how­soeuer the worlde went, they thought too make some satisfaction or amendes. Euen so also did the Iewes, when they had once mar­red and corrupted the true meening of the Lawe. As much al­so doo the Papistes at this day, fully resoluing that God accep­teth theyr dooings, and that hee is in a maner bounde too them so too doo. Let them then bargaine with him too allowe of theyr dooings, though they doo amysse. For they bee sure ynough that they can not make satisfaction too the full, nor in all poynts: but yet on the other syde they say, that they can doo more than God hath commaunded and that that shall serue for recompence and payment. Nowe forasmuch as it is so harde a matter too perswade men, that Iesus Christ will not serue their turne by halues: it stan­deth vs on hand to marke this Text so much the better, where Saint Paule sayth, that whosoeuer is circumcysed is a detter of the perfor­mance of the whole Lawe. VVhen Saint Paule speaketh after that sort of Circumcision, wee muste marke that hee talketh not accor­ding to Gods first instituting of it: for too what purpose did God giue it vntoo Abraham? Hee gaue it him as a seale of the rightu­ousnesse of fayth, Ro. 4. b. 11. and so dooth he himselfe say in the fourth too the Romanes. Therefore the Circumcising of Abraham, was not too make him a detter of the performance of the whole Lawe: but contrarywise, too assure him of the forgiuenesse of his sinnes, and that God accepted him for one of his children, for oure Lorde Iesus Christes sake. Yee see then that Circumcision did set our fa­ther Abraham at full libertie. VVhy then did hee take it? Bicause God gaue it him as a recorde and Sacrament of his free goodnesse. But contrarywise, those agaynste whome Saint Paule reasoneth, tooke Circumcision as a meritorious worke, and thought therby to deserue at Gods hande: they entered intoo a kinde of bargayning with him, as if they shoulde say, verie well, I am beholding to you for such a thing, and I haue done this or that in recompence of it. Therfore whensoeuer we fall to indenting after that sort with God: [Page 234] we become detters of the performance of the whole Lawe. As if he shoulde say, yee must not bargaine in this cace: men must not beare themselues in hand that they can partly binde God, so as he should of right bee in theyr dette, and bounde of necessitie to take them into his Paradice for dooing this or that for him. No no (sayth Saint Paule) wee muste go more substancially too worke, wee must not fall to bargayning with God, to say that he bindeth vs to performe the whole Lawe, and that we binde him to giue vs euerlasting life. If we come to that poynt, wee bee detters of the whole Lawe. To bee short, Saint Paule stryueth heere agaynst the diuelishe errour that reigneth in the Popedome. They terme it a parting rightuous­nesse, that is too say, a rightuousnesse that commeth partly of gods grace, and partly of meritorious workes. And why so? For it is wel knowne that there was neuer yet man in this worlde, that perfor­med Gods Lawe, and that doth experience shewe too much. For­asmuch then as the Papistes (as shamelesse as they bee) doo knowe well ynough (as I sayde) that it is too manifest a thing, that men are not able to keepe all the Lawe: they say, we mainteyne not that we bee fully rightuous in all poyntes, but wee say that Iesus Christ is partly our rightuousnesse and redemer, and wee our selues doo partly deserue well by our owne woorkes. Fie, fie, sayth Saint Paule, whosoeuer falleth too indenting after that fashion, too say that hee wyll earne aught at Gods hande, or make hym anye re­compence, so as hee wyll play the hyreling wyth him, and make him as it were his detter, as if he woulde say, I haue done thys, and therefore thou shalt pay mee that: hee maketh himselfe a det­ter of the whole, and they bee but fonde imaginations wherewith men deceyue themselues, thinking that God must be faine to take what they will giue him, and to release them all the rest. As for example, if a man bee bounde too pay a hundreth Crownes, and muste needes pay and deliuer them, and yet notwithstanding ima­gineth that his creditor ought to content himselfe if hee bring him but foure florens, and say vnto him heere sir, take this vpon further reckening, and afterwarde bring him halfe a dozen or halfe a score mo, & (to be short) do with much ado make vp the thirde or fourth part of the principal, & beleeueth [...] he is by that meanes quite & [Page] cleane discharged: is it not (think you) to lewd an vnthankfulnesse? For beholde, his freend opened his purse to helpe him in his neede, and spared not himselfe to succour him: and yet for all that he will be discharged for bringing I wote not what, and for saying, here sir, take this in ful payment, whereas all that he bringeth is not a quar­ter of the whole summe. Men see wel that this were but a mockery: what then shal become of such as will needes enter into accoūt with God to deserue at his hand? For God auoweth that whosoeuer per­formeth not all the things that are cōteyned in the law, shal be cur­sed, and S. Paule hath alledged the same text. VVherto thē doth god bind vs in his law? To performe it to the full. And who is able to do that? Ther is no mā that is able to fulfil any one point of it with such perfection, but that there shal alwayes be somwhat amisse. And now what do these hypocrites which think thēselues to haue some wor­thinesse in their own workes? They bring this and that, & wil nee­des be rightuous in part. But God accepteth no such dealing, for he will not vnsay this diffinitiue sentence which hee hath vttered with his owne mouth, Deu. 27. d. 26. Cursed be he that fulfilleth not all. Thus yee see wherevpon S. Paule standeth here, when hee sayth that whosoeuer is circumcized, is a detter of the whole law. As if he had said, Let not men beguile themselues any more, for God walketh not two wayes at once, he hath tolde vs in his Lawe, that if wee discharge not our selues fully towardes him, wee shall be cursed. But there is not any man that dischargeth himself, therefore yee see we bee all accursed. VVherefore there is none other remedie but to resort [wholly] to our Lorde Iesus Christ. For if wee thinke too make Iesus Christ a­vaylable in part, and therewithall too holde styll somewhat of our owne dooing: it is a deceyte: for wee muste needes confesse that there is nothing but cursednesse in vs, till our Lorde Iesus Christ haue released vs, and that wee had neede too seeke our wantes in him, in such wise, as wee may acknowledge all our owne woorkes to bee nothing woorth, no nor any better than filth before God, till hee receyue vs for hys children, that wee may walke in freedome of conscience, knowing that oure sinnes are forgiuen vs by ver­tue of the satisfaction that is purchased for vs, so as God imputeth not our sinnes and misdoings [...] to vs, bycause hee looketh vpon vs [Page 235] in the persone of his onely sonne. Thus yee see howe Saint Paule proueth that which hee had sayde afore: that is too witte, that Iesus Christ shall not profite any of all those which are circumcyzed. For why? If they seeke the hope of their saluation in their owne workes, they muste discharge themselues throughly and wholly towardes God, and not pelt him out with gobbets and morsels as they say, but fulfill the whole Lawe without myssing any one iote of it. And who is able to bring that to passe? For take me the holyest and perfectest man that euer coulde bee founde, and he cannot do the hundredth part of that which is commaunded him. Yee see then that men are disappoynted of the hope of saluation, if they come not voyde and altogyther emptye of all theyr owne merites, and giue themsel­ues in such wise too our Lorde Iesus Christ: as they acknowledge that they cannot bee iustifyed by hym and by his grace, except they haue first renounced all that euer may holde them backe in the trust of any other thing. And furthermore, whereas Sainct Paule speaketh heere of beeing circumcyzed: hee meeneth the errour which the deceyuers did set forth, in thinking to binde God to them, and to fulfill the whole Lawe. As if it shoulde bee sayde nowadayes, that all such as keepe the Popes ordinaunces, do ouer­throwe the authoritie of our Lorde Iesus Christ. Not that a man is damned for not eating of fleshe vppon Frydayes, or in Lent tyme: but if hee forbeare the eating of fleshe for superstitions sake, and thinke to merite by so dooing: it is certaine that he renounceth our Lorde Iesus Christ. For Christ is giuen vs to be our Aduocate, so as wee bee reconcyled too God his father by his meanes, and hee hath so set vs free, as hee will not haue vs too bee oppressed any more with the traditions of men. But they which keepe the Popes traditions, bearing themselues in hande that it is deadly sinne too taste fleshe vppon any suche day, and that in forbearing it they de­serue too well at Gods hande, and that they bee good satisfactions, yea and that Iesus Christ is well honoured by doing of this or that: I say if they acknowledge that, they doo also beleeue that the gate of Paradise shoulde be shet agaynst them if it were not opened them by that confession, and they thinke it to be the meane to make their attonement with God.

[Page] Nowe in making themselues too beleeue that, it is certaine that they make themselues detters as I sayd afore, and forsake the grace that was purchased by our Lorde Iesus Christ. Now we see how we must profite our selues by this doctrine: namely first of all we must vnderstande that God hath tolde vs by his Gospell, that [wee shall bee welcome] as oft as we come too him, conditionally notwyth­standing that we be not ouercombred by wauering too and fro lyke windeshaken Reedes, but bee able too call vppon him freely, and with open mouth, as vpon our father which hath adopted vs to bee his children. Secondly wee must vnderstande that the meane too bee in his fauour, is too haue him too forgiue vs our sinnes. And why? Bicause Iesus Christ hath made satisfaction for them, and vtterly discharged vs of them. Thirdely, wee must vnderstande that this is not done to the intent too lay the brydle looce in our necke, that wee might fall a scoterloping, and playe the wylde beastes, so as God shoulde not tame vs: but rather too the intent wee shoulde repayre vntoo him with a good courage, to obey him freely. For if wee were not sure that he taketh vs for his children, and beareth with vs so gently, that the things whiche are nothing woorth are taken in good woorth at his hand, for the fatherly loue which he beareth vs: surely wee shall doo nothing but gnashe our teeth when wee intende too serue God. But if wee bee persuaded that God casteth such a fauour towardes vs, that although wee be full of infirmities, and cannot doo any thing that may deserue too bee well lyked at his hande, yet hee accepteth vs for our Lorde Iesus Christes sake: must it not needes giue vs courage as thoughe our sayle were set vp, and wee had the winde on our sterne. There­fore it is certaine that our heartes must needes runne swiftly as a shippe that hath the full winde vppon hir sayles, when wee knowe that wee are in Gods fauour, and that hee accepteth our woorkes, and intendeth not too bynde vs too any bondage, but is contented too take vs for his children, and accepteth oure willingnesse too obey his. Now then, when we be once sure of that: we may serue our God with the better courage, and bicause wee bee grounded vppon his grace, it will cheere vs in suche wise, as wee shall offer him the sacrifice of prayse and [...]rayer, assuring oure selues that [Page 236] hee wyll heere vs, and therevppon yeelde hym thankes for that so great and inestimable benefyte, which hee communicateth vn­to vs euerie day.

Nowe let vs fall downe before the Maiestie of our good God, with acknowlegement of our faultes, praying him to vouchsafe to make vs so to feele them, as it may humble vs truely, and make vs yeelde our selues wholly to our Lorde Iesus Christ, and that when we be once come vnto him, we may persist in the fayth of his Gos­pell, without swaruing asyde in any wise, and that he may so sustein vs in our infirmities, as wee notwithstanding may be touched with true repentance, too sigh and grone before him, till hee haue taken vs out of this mortall bodye, wherein wee bee hilde in prison vn­der the bondage of sinne. And so let vs all say, Almightie God our heauenly father. &c.

WE haue seene heretofore, that such as wil make a partnership betwene their owne workes and Gods grace, do fouly ouershoot thēselues: for as soone as we come to reckening, God must needes iudge vs with rygour. Then if we go a­bout too get his fauour, and to purchace our saluation by our owne woorkes: we must per­forme Lawe to the vttermoste without any missing. But nowe let vs see if euer man discharged him [...] so perfectly. Surely we come [Page] verie farre short of it. Therefore we must come emptie vnto God, that hee may receyue vs too mercie, and impute vnto vs the obe­dience of oure Lorde Iesus Christ, auowing it in suche wise as wee lay asyde all our owne deseruings, and bring not any thing of the Lawe with vs, saue onely a single and pure confession, that wee bee damned and forlorne till God pitie vs, and burying all our faultes and transgressions do cloth and apparell vs againe with the rightu­ousnesse of our Lorde Iesus Christ his sonne. And for that cause doth Saint Paule conclude heere, that such as will iustifie themselues by the lawe, are falne from grace, and Iesus Christ shall profite them not thing at all. If is not for nought that hee speaketh after that maner. For the false packers that had partly corrupted the doctrine of the Gospell in the Church of the Galathians, ment too mingle the one with the other: that is to wit, that Iesus Christ is giuen vs to supplie our wantes, and yet notwithstanding that wee ceasse not to be righ­tuous in part, by indeuering to do well. For they did not vtterly re­nounce our Lord Iesus Christ, neither sayd they that all the promi­ses wherein God telleth vs that he wil of his goodnesse forgiue the faithful their sinnes, are deceyt and mockerie: but their intent was that men should labor to iustifie thēselues, that is to say, to purchase fauour at Gods hand by their owne workes. And forasmuch as wee be farre from perfection: they ment that Iesus Christ should supply it as a second remedie: that was their surmize. Likewise nowadayes in Poperie, they will not with opē mouth vtter this blasphemie that Iesus Christ serueth vs to none other purpose, but too teach vs the will of God his father: they will afoorde to say that he hath redee­med vs and purchased the ground of deseruing for vs, for he hath o­pened vs the gate of Paradice too enter in at, and also that his death and passion do dayly profite vs, too reconcile vs vntoo God dayly when wee haue offended him. But howsoeuer the worlde go, they will haue vs too deserue or earne the kingdome of heauen in parts, and to redeeme our sinnes by diuerse meanes, and thereof sprang all their satisfactions, and finally that if a man cannot per­forme all during his life, the rest shall bee fulfilled in Purgatorie. Thus yee see howe Iesus Christ hath but halfe a place with them in receyuing vs vnto God, and [...] in the meane while they shoulder [Page 237] him in such wise, that freewill, merites, workes of supererogation or ouerplus as they terme them, and suche like things runne away at leastwise with the one half of our saluation. But S. Paule telleth vs that God liketh no such partenership. For either we must bring such a full performance of the Lawe as God may be contented with: or else yeeld our selues giltie. If there bee neuer so little a fault, all the residue deserueth nothing at all. For (as I haue declared) God pro­miseth not saluation too such as doo him halfe seruis, or too such as serue him after a sorte: but to such as keepe his Lawe throughout. He that dooth all the things shall liue: Leuit. 18. a. 5. &. Deut. 27. d. 26. and contrarywise he that performeth not all shall bee cursed. But it is so that no man dooth the things that are required and commaunded in the Law. For what good zele or will soeuer wee haue too serue God, there is alwayes much feeblenesse in vs, and wee go too him halting and make many false steppes, yea and oftentimes wee happen to steppe aside and too go astray: and so are wee all shet out from the promis of saluation as in respect of our own workes, and the curse wayteth for vs, which we cannot escape. For who is so farre ouerseene, as to take vpon him that he hath performed the whole Lawe? Then if all of vs be found giltie of offence against God: wee be as good as vtterly vndone, till our Lord Iesus Christe reach vs his hand. Therefore it followeth that wee must forget the rightuousnesse of the lawe, and lay it vnder foote, so as it may bee vtterly abolished, and therevpon that wee go naked too our Lord Iesus Christe for remedie, confessing our owne pouertie, and not beyng ashamed too bee defaced with all reproche before God, that we may be clothed againe with his glorie. Thus ye see in effect what we haue too gather vpon this text, where S. Paule sayeth that Iesus Christ is made vnprofitable, if men hope to iustifie themselues by the Lawe. For it hath bin too common an errour in all ages, that at the first setting forth and first brunt, men will needes pay God all that is due too him, and in the end seeke startingholes when they see no power nor abilitie in them too doo it. VVell say they, though wee cannot doo all, yet will wee do somewhat. But in this cace it is not for vs to follow our owne imaginacions: for God will iudge vs according too his owne woorde. Therefore let vs not recken without our host, as the Prouerb sayes, by making our selues [Page] beleeue that God will accept what we think good: but let vs vnder­stand that Iesus Christ cannot boote vs at all, except wee seeke the fulnesse of our saluation in him. For it is not sayde in the Scripture, that the father hath giuen vs him as a help to obtaine our saluation: but that he is giuen vs to be our rightuousnesse and lyfe. It follow­eth then that in our own selues there is nothing but wickednesse & endlesse death, til we haue recouered the thing in Iesus Christ, which wee lost and were vtterly bereft of in Adam. And these twoo things are ioyned here togither: namely that Iesus Christ profiteth vs not at all, and that wee be fallen from grace, according as in very truth, all the grace or fauour that we must finde at Gods hand, is cōmunicated to vs by the meanes of our Lord Iesus Christ. And it is a very notable poynt. For euery man will well ynough graunt that we must resort vntoo God, bycause he is the welspring of all welfare. But in the meane whyle the most part of men wander in their own windlasses, and in stead of cōming vntoo God, do go from him, as it is too bee seene in the Papacie, where wretched hipocrites & the ignorant sort say that their gadding after their Sainctes and puppets, & their mar­ [...]yring of thēselues in their foolish deuotions, is to get Gods fauour. But in the meane whyle Iesus Christ is let alone, and no man makes accoūt of him, but they rather hie thē to some stocke or stone which they call their Lady, than to the Sonne of God. And wherof cōmeth this? Euen bicause they know not how God hath giuen vs his grace, nor after what maner he will haue vs too seeke it, nor what way and order it behoueth vs to hold. Therefore when we be once through­ly resolued that God is our father, & also know perfectly that what soeuer we haue neede of he will haue vs to draw it from out of our Lord Iesus Christ, who is as a spring that was vnder the earth, and af­terward is opened and floweth abrode, that euery man may take his fill of it: then (say I) do we know that Gods grace cannot bee dray­ned drie, but yet dooth it not come at vs, but by the meanes of our Lord Iesus Christ. Too bee short, let vs marke that all that euer be­longeth too our saluation is so put intoo the persone of Gods onely sonne: that he alone must suffize vs, and we go streyght vnto him, and take all our contentation there. And as I sayd afore, let vs keepe our selues from this imagination of thinking to purchace any thing [Page 238] by our desertes, for it separateth vs vtterly frō our Lord Iesus Christ. Nowe herevpon S. Paule addeth, that wee wayt for the hope of righ­tuousnesse by fayth in the spirite. It serueth to confirme that which he hath sayd heretofore, concerning the diuersitie that is betweene vs and the fathers that liued vnder the Lawe. For howe was Abraham receyued intoo fauour, but through fayth? Yet notwithstanding he differed from vs in one thing. For in asmuch as Iesus Christ was not yet discouered: Ceremonies were giuen him, and many mo were added at the publishing of the Lawe, according too the neede which the people had too bee so led and guyded. Too bee short, the fayth­full of all ages haue euer sought their whole rightuousenesse in the grace of God. Neuerthelesse they were helped by the Ceremonies and shadowes, bycause the Gospell was not yet so reueled vntoo them as it is vntoo vs, nother was Iesus Christe (who is the very pledge of rightuousnesse) made yet so manifest. But nowe lette vs come too that which Sainct Paule sayeth. He setteth heere the spi­rite now adayes among the Christians, to exclude all figures and sha­dowes, as if he should say that it ought too suffize vs that the Sonne of God is appeered too vs for our rightuousnesse, and therefore wee muste let go the Ceremonies, bycause the shadowe were needelesse now adayes. And not in this Texte alone dothe Sainct Paule match the woorde spirite agaynst the shadowes of the Lawe. Truly when God in old time did ordeyne Circumcision, Sacrifices, and suche o­ther things, it was not too set folke at a gaze heere bylowe: for all things that are contayned in the Lawe are in very deede spirituall. There was a patterne of them shewed too Moyses on the Moun­tayne. Exod. 25. d. 40.

So then it is certayne that the fathers had a spirituall beleef as well as wee, so as they knewe they were not washed and made cleane by three or foure droppes of water: nor reconcyled too God by the sacrifizing of a Calfe or of some other brute beast: but that oure Lorde Iesus Christe was their onely washyng and clenzing, and that hee by the Sacrifyze of his deathe had discharged them quyte, or at leastwyse should, bycause the thyng was not yet done, but the Fathers looked aloofe at the thing which was not yet dis­clozed. And moreouer it is [...] without cause, that the sayde [Page] woord [Spirit] is set downe heere, to shewe that the fathers could not imbrace the grace of our Lord Iesus Christe, but by the meanes whiche our Lorde had ordeyned for the time. Therefore when any man had done amisse, he came with a sacrifice, to acknowledge him­self woorthie of death before God: not too seeke his attonement in a Calfe, or in a Sheepe, or in any such other thing: for that was too bee had in Iesus Christe: but yet was it of necessitie that the figure of him should go before. As much is to be sayd of the washings and of the residue of those things. Col. 2. c. 17. In these dayes we haue the body (say­eth S. Paule) and therfore the shadowes are not requisite any more. If a man were present before mine eyes: would I seeke too knowe him by his shadow? That were to darksome a dealing: and if I might behold him in the face, what a doltishnesse were it for mee too turne away from him, and to go seeke some tracinges too know him by? Euen so is it now adayes with such as turne backe agayne to the old figures. They turne their backes vpon Iesus Christ, knowing not that the rending asunder of the veyle of the Temple at his death, betoke­ned that all the auncient figures were abolished, and that wee at this day may enter intoo the heauenly Sanctuarie, from the which wee were as good as straungers before. To bee short, S. Paule ment heere too declare, that his condemning of the Ceremonies of the Lawe, is not to condemne the fathers that vsed them, nor God that was the author of them, but to shewe that wee in these dayes haue the truth and substance of them: and cōsequently that the things which were shadowed heeretofore, are no more so, and therefore that wee must content our selues with Iesus Christ, who hath brought all perfectiō with him. Thus muche concerning the Ceremonies of the Lawe. Now whereas S. Paule sayeth that wee wayte for the hope of righ­tuousnesse in spirite: he vseth a kinde of speache that may seeme straunge: for what is ment by wayting for the hope of rightuous­nesse? Let vs marke, that heere S. Paule intended to drawe vs away from all things that are to bee seene in this worlde. For bycause wee bee too muche inclyned and subiect too sticking fast heere by lowe, when wee haue any thing for our senses too rest vppon, so as wee cannot lift vp our mindes aloft, and bycause that men are too flesh­ly: they euer couet too haue al [...] [...]ings open afore their eyes. But [Page 239] God purposeth to trie our obedience, by referring vs too his pure and single woord. And we do then honour him aright, when we shet our eyes at all these outwarde things, and holde our selues satisfied with Gods will whiche he hath shewed too vs, thinking our selues to want nothing when wee haue that. For this woord wayt betoke­neth that we perceyue not by eyesight the thing that wee wayt for, (according as it is sayd in the eight too the Romanes,) and so much the more, bycause the woord Hope is added to it. Therefore it is as much as if S. Paule had sayd: Verely my freendes, if a man would go about to know the rightuousnesse of Christians, (that is too wit that they be Gods children, that they be heyres of the heauēly life, and that God accepteth them as if they were Angelles without spot or blemish) I say if a man woulde know this after a worldly maner: he should deceyue himself. For wee see that the faythfull are despi­zed folke, men vouchsafe not too looke vpon them but a skew, they beare a lowe sayle to the worldward, and (to be short) there is nother pompe nor outward shewe in the rightuousnesse that wee obteyne by our Lord Iesus Christe. For wee seeke not estimation when wee say, that before God wee cannot rest vpon any thing but his meere mercie, and that all our deseruings hang vpon his meere grace, and that we must go out of our selues to haue Iesus Christ as the ful per­fection of all goodnesse and welfare. VVhen wee speake after that fashion: it is not to vaunt our selues, but too confesse our selues to be full of all reproche, so as all our worthinesse is but dung and filth, and all our woorkes vnclennesse, and that wee should bee lothely in Gods sight lyke wretched Lazermen that are full of sores and botches, if wee were not so washed and clenzed by the bloud of our Lord Iesus Christ, that God did like well of vs by his meanes. Now then the rightuousnesse whiche ought too reigne among the fayth­full, is not a thing full of pompe, nor a thing that is greatly gazed at and commended [of the world]: no, but it is vtter wretchednesse. And therefore S. Paule sayeth heere, that when the world laugheth at our simplicitie, bycause they see vs hope after that fashion in our Lord Iesus Christ, and euery of vs humbly abace himself euen to the dungeon of hell, too the end wee may bee lifted vp by the grace of God too the kingdome of heau [...]: although the worldlings doo [Page] mocke and skorne vs for it, yet must wee holde on stedfastly, assu­ring our selues that wee shall not be disappoynted. For wee knowe with whom we haue left our gage in keeping, namely euen with him that hath promised too call vs too saluation. Therefore let vs walke on in the sayde fayth, and imbrace Iesus Christ, and when wee haue him, let vs set light by all the rest. Let vs not do him the dishonour and wrong, too shrink away from him into a corner, and too make him serue our turne but in part: but let vs acknowledge that we be iustified throughly and in all poyntes by his meanes. Now herevpon a man might yet make a question, and say: VVhat I pray you, were the Ceremonies commaunded in the Lawe without cause why? Truely Sainct Paule hath answered this matter sufficiently already. Howbeit for asmuch as men are slowe in resoluing of matters that concerne the holding fast of Gods pure truth: therefore he shew­eth newe againe, that there is difference betweene vs and those that liued before the comming of our Lord Iesus Christe. Also he had a consideration too stoppe the mouthes of many raylers: for if a man preache Gods meere mercie in Iesus Christe: by and by some Mastife curres or other fall too barking, and caste foorth store of slaunders, as is to be seene yet still at this day. For if wee condemne the Diuelish selftrust wherewith men beguyle themselues, in wee­ning too obtaine saluation by their owne desertes: ô how so say they? that were a condemning of all good woorkes. And after that maner doo the hypocrites now adayes slaunder the doctrine of the Gospell whiche we beare abrode, as though wee ment to giue leaue and licence too doo euill, that there might bee no more difference betwixt vice and vertue. Againe if wee tell them that their Cere­monies are but pelting baggage, and that the more they take pryde in them, the more abhominable they be before God: ô, how should that bee say they? Behold, these fellowes would abolish all religion: and what a thing were that? Shall God be no more serued and ho­nored? such is the speach and talke that is vsed now adayes by those curredogges, which cannot abide that our Lord Iesus Christ should be the only foundacion whereon to settle the trust of our saluation, nor also abide that wee should bee gouerned by the pure and alonly woord of God. And for that cau [...] S. Paule sayeth here, that in Iesus [Page 240] Christ there is nother Circumcizion nor vncircumcizion, but fayth that worketh through charitie. In saying that there is nother Circumcizion nor vncircumciziō in Iesus Christ: he meeneth that Gods cōmaun­ding of the Ceremonies was but for a time, & that we must alwayes haue an eye wheretoo he tended, namely that he ment to mainteyne the people in hope, bycause Iesus Christe was not yet appeered too the world. For if they had not had washings, and Sacrifizes and such other like things: they would haue bin dismayed, and the frayltie of man is such, that they would haue quite quayled a hūdred thousand times. And therfore although they saw not yet fully how they should be saued: yet notwithstanding they had therein as it were liuely pi­ctures & lookingglasses, where they might behold the grace of god. Thus ye see how the shadowes and figures serued but for a time. So then S. Paule declareth, 1. Pet. 2. d. 19. that he wil not in any poynt diminish the au­thoritie of God who had stablished that Law among the Iewes, nor also say that all those things were frutelesse and vnauaylable: but that wee, (nowe after that our Lord Iesus Christe is manifested,) are come to the fulnesse of time, and therefore that wee muste haue no more veyles to keepe vs frō beholding him face to face, according as he is set foorth to vs in the Gospell. For whensoeuer the Gospell is preached vnto vs, it is all one as if we saw Gods sonne crucified pre­sently before vs, or as if wee sawe his bloud streaming downe, for so much as wee be besprinkled with it by the power of the holy Ghost, as sayeth S. Peter in his first Epistle. So then seing that our lord Iesus Christ hath by his death and passiō opened vs the way whereby wee may come to God his father: it is not for vs to buzie our selues any more about the things that were apointed for the time of his absēce. It is true that he dwelleth not now adayes in the world: but yet haue we his Gospel, which is the accōplishmēt of al things that are neede­full to our saluatiō: & therfore it is as good as if he were crucified a­mōg vs, Gal. 3. a. 1. as S. Paule hath sayd already. Now that we haue the vnder­standing of these wordes in Iesus Christ, that is to wit, that the Gospel is preached: let vs come to this addition of his, that there is nother circumcizion nor vncircumcizion: that is too say, that those things must hencefoorth ceasse, and men muste reste onely vppon charitie. And wherefore doth S. Paule add the woord charitie. Too shewe [Page] that Christenfolke will not be idle, and that they haue ynough too occupie themselues about, though they keepe not the figures of the Lawe. For albeit that it was Gods meening to leade the people vn­to Iesus Christ, in ordeyning the Sacrifizes, circumcizion, and all the residue: yet notwithstanding men beyng of themselues corrupt, marred all. And truely the Iewes were of opinion, that they bound God too them in offering vp sacrifize: but it was cleane contrarie. For he that offered sacrifize, did there passe a recognissance to binde himself solemnly to cursednesse, as if he shoulde say, I am woorthie of death, in token whereof a poore beast is heere killed and hath his throte cut: and is it the beast that hath deserued it? no, it is I. Yee see then that a man might there behold his owne sinfulnesse, like as also it behoued him to seeke his saluation els where than in himself. Lo I pray you how the figures ought to haue brought folke too such a lowlinesse, that all men from the greatest too the least should haue condemned themselues, and therevpon imbracing the grace of our Lord Iesus Christ, haue rested themselues wholly vppon that. But now adayes in the Popedome there is a like deceytfulnesse vs [...]ed, in so much that men do falsifie all that God hath ordeyned. As how? Looke vpon Baptisme, looke vpon the Lordes Supper, which were instituted to the end that wee should come and protest before God, that wee holde all things of him. VVhat is there in Baptisme? It is shewed vs there, that wee must die in our selues. And why so? euen bycause there is nothing but frowardnesse and cursednesse in vs, so as we bee the children of wrath, and vtter straungers vnto God. Yee see then in Baptisme a man is vtterly ridde of all his trust in himself. In the Supper wee come to seeke our life in Iesus Christ: and so are wee starke dead both the wayes. Yet for all this, the Papistes weene these things too bee meritorious workes. And that is the cause why they by the Hellish abhomination of their mischieuous Masse, haue falsified yea & vtterly defaced all things that our Lord Iesus Christ had appoynted. For such a woorke euen as it is done by man, or the very working of the deede, that is too say, the very doing of it as it commeth and proceedeth of man, muste (say they) of necessitie bee meritorious. But therein wee see a manifest falshood. Howbeit S. Paule ment to go yet further, in [...]buking the hypocrisie of suche as [Page 241] are so much giuen too these outwarde things: the lyke whereof is still at this day in the papacie. It is true that these miserable wret­ches take great peynes too serue God: they trotte vp and downe without ende or measure: but what doo they? They martyr them­selues in vaine things, and such as God neuer required, but vtterly mislyketh: and yet in the meane whyle, there is nothing but hypo­crisie in all their dooyngs. For what doth the deuoutest person a­mong them, but only make much babling and mumbling? He must heere Mattins in the night, and two or three Masses in a day: He must gad on pilgrimage, and fast the Lent and Sainctes euens: He must keepe all the apes toyes that haue bin appointed at the deuise of men. And what are all these things? Surely if men put their trust in them, they bee diuelishe deuises: but although there were none other harme in thē sauing that euery man followeth his own ima­ginacions: yet are they but gewgawes and Apes toyes before God. And why? For he loueth obedience better than all sacrifices. But if wee will obey God: wee must serue hym after a spirituall manner, and not with these chyldishe playing toyes. Nowe let vs come too that which S. Paule sayth, Circumcision (sayth he) is nothing: but faith that woorketh by charitie. Hereby he betokeneth that although Ce­remonyes bee layd aside, wee haue ynough too occupie our selues with, in dooyng the things that God commaundeth: that is to wit, that all the perfection and holinesse, of the faythfull consisteth in charitie. That is the fulfilling of the Lawe, that is the ende and shooteanker wherevntoo God bringeth vs. Therefore if wee haue charitie, let vs not thinke that wee bee vnoccupyed. But nowe a dayes if a man rebuke the superstitions of Poperie, and skorne them, saying, Go too, yee haue much baggage amongst you: when yee come at Churche yee besprinckle your selues with holiwater, yee kneele down before a puppet, yee skud from alter to alter, ye do this and that, and to be short there is an endlesse hotchpotch of al maner of gewgawes among you: and poore soules as yee bee, thinke yee that these things wyll go for payment? No, for God will not allow any of them. They reply vnto it agein and say, why not? Shall God bee no more serued? VVhat shall wee doo for hym? Verily it seemeth to them that vnlesse they go to Masse, & [Page] bee shriuen, and pay some raunsome, and doo one thing or other, there is nothing at all doone. And in deede we see how they leaue the principall vndoone. For euen they that are the deuoutest of them, will not sticke at all, some too keepe whores, some to blas­pheme God, and some too robbe and spoyle other men, in so much that if they which pretend greatest holinesse can finde occasion too pill and poll their neybours, they will byte thē to the bones. Their crueltie shall be so excessiue, that they shall bee brute beasts rather than men. Therevnto they bee full of suttletie and wylinesse. It is nothing with them too forsweare themselues, if they may beguile any man by it. For they nuzell themselues in all kynde of leawd­nesse, bearing themselues in hand that God must serue them for a cloke when they fall once too making of faire countenances, that it may bee saide they bee deuout or holy folke. Math. 21. b. 13. Yee see then that this hypocrisie is as a denne of theeues, as our Lord Iesus Christ him­selfe termeth it. And it is an ordinarie matter for men to forget the cheefe principall, when they giue themselues to Ceremonies, ac­cording also as our Lord Iesus vpbraydeth them, Mat. 15 a. 3. saying: for your owne traditions sakes you haue abolished the lawe of God my fa­ther. Psa. 50. c. 13. And for the same cause it is sayd in the fifth Psalme. Thinkest thou that I will drinke the bloud of brute beastes? If I bee hungrie (saith God) thinkest thou that all is not myne? This is the thing that I would haue thee to offer vntoo mee, namely the sacrifice of praise.

Now we see Paules meaning. He mocketh the hypocrites which thinke that all is mard if there bee not store of gawdes, and gew­gawes when men should go vntoo God, and that they may not go to him as it were with banner displayed. According whervnto wee see how they pranke vp things with pompe, of lampes, perfumes, & tapers, gay disguised cotes, puppets, and such other things. VVhen they haue this geere once, to their owne seeming they bee so well cloked, that God knowes no more what they doo, and that their vices are well sheltred vnder such shadow: and yet for al that, they doo but spite him openly. Now S. Paule laugheth that opinion too scorne, saying, that although we haue none of al those pomps, there is ynough besides wherwith [...] God to keepe vs occupied, & that [Page 242] is charitie. But to be short, S. Paule ment to tell vs heere, that Gods seruice is spirituall. For when wee loue our neybours, it is a token that we loue God. I meane when we loue them according to Gods ordinance. For it is no loue too loue a man for our owne profites sake, but to loue euen our enemies, so as we be patient to beare the wrongs that are done vs, so as we streine ourselues to do good too such as haue neede of our help, and so as none of vs be giuē to him­self nor to his owne peculiar profit, but that we indeuer as mēbers of one body to helpe eche other as much as is possible. If wee bee once at that point, then doth our life sufficiently answer for vs, and witnesse that wee loue God. But wee cannot loue him before wee know him. Therefore is charitie an infallible signe and token that wee be willing to serue God, not in paying him with chaffe in sted of corne, but by louing our neybor truly and vnfeinedly. And so let the Papistes brag as much as they list of their gewgawes and gay shewes wherewith they thinke to cousin God, as it were to make a mockingstocke of him: yet shal the thing that is vttered heere by S. Paules mouth stand alwayes sure, that is too with, that such things are naughtworth before God. And why? For if Circumcision were abolished when the time and terme of it was expyred: what shall become of the things that haue bin foolishly and malapertly for­ged in the shoppes of mens owne fancies, which tooke vpon them that which belonged not too them, nor was by any meanes lawfull for them to doo? Yee see then what wee haue too beare in minde. But before wee go any further, we must assoyle a doubt which the Papists cast heere. For to their seeming it maketh wholly on their side when S. Paule sayth, that fayth which woorketh by charitie is the thing that maketh all the faythfull perfect. And therevpon they conclude, that onely faith dooth not purchace vs grace, but fayth and charitie matched togither. Put the cace it were so: whereto would it serue them? For wherevpon doo they ground their me­rites, but vpon childishe toyes? as who should say they would ap­pease God with a Rattle: but S. Paules meaning is farre otherwise. For although he haue hitherto shewed the true way how too bee in Gods fauour: yet notwithstanding he mindeth not too ground our rightuousnesse or our hope [...] [...]aluation vppon charitie.

[Page] VVhat then? It is ynough for him too shewe that God can finde meanes ynow to keepe the faithfull occupyed, although they haue no Ceremonies, wherewith the hypocrites beguile themselues, in making that their principall. To bee short, we see that S. Paule is so farre off from fauoring the Papists any thing at all, that he fighteth directly ageinst them Nowe vnder the colour of that which is spo­ken heere, they haue imagined that faith is but a single knowledge that there is a God, and that his only sonne Iesus Christ is come in­to the world for the redeeming and sauing of mankynd, notwyth­standing that the same knowledge bee without any affection, more than if a man should tell vs some storie, and we should beleeue it & hold it for a certeintie. After that maner doo the Papists speake of faith, & say that when faith is all alone, it hath not yet hir ful shape before God: but when it is ioyned with a hartie good wil & loue of God, then is it full fashioned say they. But when the scripture spea­keth to vs of faith, it meaneth the knowledge that is giuē vs by the holy Ghost: not which flittereth in our owne braine, but which is sealed in our harts, in such wise as God must needes haue wrought wonderfully in vs, before we can haue bin inlightened & fashioned in faith: for there is nothing but darknesse in our minds. The lyght must come from aboue. Agein wee bee vtterly inclyned to distrust▪ and therfore the holy Ghost must be faine too set this seale vpon vs, that wee bee throughly saued by the meanes of our Lorde Iesus Christ. Furthermore it is not ynoughe too knowe generally that Chryst is our Redeemer: but fayth importeth that euery of vs must acknowledge him too bee hys Redeemer. And is that possi­ble too bee vnlesse our Lorde Iesus doo dwell in vs and reygne in vs, and that wee bee inflamed with the loue of hym too gyue ourselues wholly vntoo him? The Papists therfore neuer wist what faith meaneth, notwithstanding that they chatter of it not altogi­ther so well as Pyes in a Cage, which doo yet vnderstande some woordes heere and there: but they shewe so shamefull a beastli­nesse, as they may bee gazingstockes of Gods horrible vengeance, in that they haue so forgotten the whole Phrase of the holy Ghost, and haue no more skill of the holy scripture, than a Paynim or a Turke that hath bin alwayes in [...]athennesse, and neuer herde of [Page 243] God the father of our Lorde Iesus Christe. Lo in what taking the Papists are. Now then let vs marke well, that S. Paule hath not here imagined a shapelesse or vnfashioned fayth as they doe: nor ment too set downe charitie as the cause of our righteousnesse: but onely intended to shew that we haue inough to serue God with, without snarling of our selues in a sort of pelting trifles. Howbeit, that wee may fare the better by this texte, (for wee must nowe come too an ende, and the tyme wyll not suffer vs too proceede any fur­ther) if the Papistes nowe adayes doo make their bragges that they haue a more apparant seruice of God than wee, and a seruice that hath a gayer glosse: let vs on our side bee well aduised that we de­spyse euerywhit of it. For why? God will not bee serued after mē [...] lykings. Marke that for one poynt. Besydes this, the things which the Papistes call Gods seruice, are pelting trifles imagined and for­ged in their owne brayne, so that it is all reiected, notwithstanding that men doo greatly delight in them and lyke well of them. And therefore let vs haue an eye too serue God as he commaundeth. VVherin wil he haue vs to be occupyed? Not in needelesse things: but he will haue a true tryall of vs, which deceyueth not. And what shall that bee? To walke vprightly and faithfully with our neygh­bors, euery of vs to helpe where neede is according to his abilitie: that no man be giuen wholly to himselfe: that wee be trustie: that we deale soundly and faithfully: that wee liue peasably: and that if wee see any man destitute of succor and too stand in neede of our helpe, wee in that case doe as it were offer a sacrifice vntoo God, knowing that he calleth vs too it, to shew what loue we beare to­wardes him. For if we loue not our neybours which are as it were visible groundes too worke kyndnesse vpon, howe shall wee loue God (sayth S. Iohn in his Epistle) whom wee see not, 1. Iohn. 4. d. 20. and which is absent from vs and hath no neede of any thing? Therefore if wee wyll serue God well: let vs learne too yeelde him such obedience as he lyketh of: that is too saye, let vs walke in suche faythfulnesse, and freendlinesse as none of vs beguyle, fleece, or ouerreach hys neyghbour: and moreouer that wee not onely absteyne from all wrongfull or wicked dealing: Math. 23. c. 23. but also that all suche as are called Christians, do well bethinke them of our Lord Iesus Christs saying, [Page] which is, Cursed bee you that haue your seuerall deuotions alone by your selues, and occupy your heads about small trifles, making conscience of euery thing, and yet in the meane whyle leaue the principall poynts of the lawe vndone, that is too wit, faithfulnesse, Iustice, rightuousnesse, and mercie. As if he should say, Is it not a straunge thing that mē should so mocke with God, making a coun­tenance to honour him, as though they tooke him but for a babe? God wil haue mē to walk faithfully and vprightly, he wil haue eue­ry mā to pitie & to succor the needie, he wil haue no man to do his brother wrong: and behold, they on the contrary part will needes buzie themselues about Mooneshine in the water, and things of no valew. They will bee full of crueltie craft and maliciousnesse: and yet thinke to pacifie God with things of nothing. Therefore let vs learne to serue God with charitie, that is to say, let vs learne to giue ourselues to the things that he calleth vs to, & to hold ourselues as it were at a stay too the rule which he giueth vs by his woord. Fur­thermore whē we walk vprightly after that fashion, we must not for mens sakes forget God. For (as I said afore) that is the thing wherin he trieth our charitie: and by that meanes we shew the reuerence & loue that we beare towards him. And therfore we ceasse not to call vpon God when we loue our neyghbors, nother intend we to dis­please God vnder colour of doyng them seruice, but he is alwayes our marke on whom we haue our eyes fastened. Neuerthelesse, too conclude, like as wee indeuer to liue as God commaundeth by his word, and passe not for the gawdies, gewgawes, and Ceremonies of the hypocrites, but walke rightly in purenesse of life, and in al faith­fulnesse and vpright dealing (as I said erst) knowing neuerthelesse that when we haue done all, it serueth not to iustifie vs or too pur­chace vs fauor in his sight, and that although wee be sure that he ta­keth in good worth the willingnesse which we haue to honor hym, yet his so dooing is but bicause he accepteth vs in our Lord Iesus Christ, (as I haue declared heretofore) & bicause we repose the trust of our saluatiō in him. Euen so also shal we walk in charitie & labor to discharge our duetie, knowing that by reason of our feeblenesse we be not able to come neere that which God pointeth vs to, but yet that we be in the way thitherward, & that he must be faine too [Page 244] take vs to mercy, wherupon we doubt not but that all our workes do like him wel, when they be so dedicated too him by the blud of our Lord Iesus Christ: for he is the true preest that offereth vp our oblations & maketh thē acceptable to God, & he must be faine to step in, to make our works pleasant to God his father, specially se­ing that euē our prayers & the very prayses which we yeeld vntoo him should be but filthinesse, if they were not purified by our Lord Iesus Christ, Heb. 13. c. 15. according also as the Apostle sayth, that it is he by whō we offer vp vnto God the Calues of our lippes, that is to say, the sa­crifices of praise wherby he is glorified.

But now let vs fall downe before the Maiestie of our good God with acknowledgment of our faultes, praying him to make vs per­ceiue thē more and more, & that we may be so touched with thē, as it may bring vs to true repentance, and that wee may seeke all our wants in our Lord Iesus Christ, & that there may be such humilitie in vs, that being vtterly brought downe, & hauing put away al false presumptuousnesse wherewith wee may bee deceiued, wee may not tend to any other end than to be receiued through the mere mercie of our God, so as we may come to the euerlasting inheritance, and in the meane while indeuer to walk in suche wise in his commaun­dements, as it may please him to beare with our frailtie, till he haue quite and cleane ridde vs of it. And so let vs all say Almightie God heauenly father. &c.

[Page] WEe knowe that God hath set downe such a rule for vs too liue by, that if wee giue eare too his word, wee shall not be subiect to walking at ro­uers, but sure to hold the right way. And that is a thing wherein the faythfull differ from the faithlesse. For all such as submit themselues to Gods word, are not in any doubt or disputati­on with themselues, whither their doyngs are allowable or no: for who hath power too iudge of that matter but onely God? But he hath giuen his sentence alreadie. So then forasmuch as mans life is lykened too a race: let vs learne too followe whither soeuer God calleth vs, and then shall wee not stray as wretched wanderers that do greatly ouertrauell and tyre themselues without any profit. And for that cause also doth Sainct Paule in this text set downe a dub­ble race, the one good which hath a right direction, and the other wandering and vncerteine. Now it is not ynough for men too take great peynes: but they must also [...]ame at a certeine end. Moreouer we see herewithall a true difference betwene the race that is to bee counted good, and the race that doth but ouerlabor men in vayne. For S. Paule layeth them foorth certeinly and infallibly, saying that all suche as obey the truth doo runne well. Lo heere a saying of greate weyghte. For therevppon wee may gather, that when menne bee gyuen too theyr owne fancies, or walke only by gesse, or receyue all that is tolde them wythout discretion or skill: they maye runne swiftlye ynoughe, but they shall come neuer the neerer vntoo God. VVhen they haue spent all theyr lyfe in traueling, they shal fynde themselues further off than they were at the first. And therfore let vs learne to begin at this poynt, that is to wit, to giue eare vntoo God who dooth vs the grace and honour too teache vs, assuring our selues that there is none other truth but that which proceedeth of him, and that when mē follow the deuises of their owne braine, it shall bee but vntruth and leasing. Yee see then that the waye for vs too fare the better by this saying of S. Paules, is firste of all too consider, that all the deuotions whyche men doo frame of theyr owne heades, are but mere illusions of Satan, and that all such as doo w [...]at they lyke best themselues, may [Page 245] runne fast inough, howbeit they shall be neuer the further forward in the right way, but rather the further backe. Then is nothing too bee taken and allowed for a good course or race, but only the obe­dience which wee yeelde vnto Gods truthe. VVere this throughly well knowen to the world nowe a dayes, there woulde not bee so muche trouble and contention as is seene. For what is the cause that wee drawe not all by one lyne, and that euery of vs reacheth not out his hande to his neighbour? It is for that most men cannot be persuaded to obey God. Therefore the true course of the fayth­full is well shewed to vs by the Prophet Esay when he sayth, Esa. 2. a. 3. that euery man shall take his fellow by the hand, and say, Go we, let vs go vp too the Lords hill, and he will teache vs his wayes. Nowe were wee fully resolued of this poynt, so as wee were altogither willing and desirous to submit our selues to God: it is certayne that wee shoulde all of vs runne togither, and the formost should helpe forward the hindermost, and the weaker sort shuld not enuy such as were their guides, yea and that would giue them courage to go on. But although we see the world full of stubbornesse, and euery man giuen to his own liking, yet must we profite our selues by this doctrine: that is too wit, by imprisoning our senses, that wee take not a licentious libertie too doo what wee list, but that wee obey the truthe, assuring our selues that the foundation wher­vpon it behoueth vs too buylde, is the sayde faythfull obedience which wee yeelde vnto Gods worde. And whereas S. Paule vseth this worde Truthe, it is specially to beate downe all foolishe pre­sumptuousnesse and ouerweening, bicause men beare them selues in hande that they be wise inough to order their owne lyfe. And out of this ouerboldnesse sprang also the Seagulfe of all supersti­tions. For if men knewe them selues too bee suche as they bee in deede, that is to wit, to be poore, blinde, and ignorant: it is certein that they woulde with all humblenesse hearken vntoo God, and then should not there be so many partakings and sectes as there bee. But what? As I sayde afore, men will needes bee ouerwyse. Now S. Paule, too pull downe all loftinesse, and to ridde vs of all pride and presumption, sayth that there is no truthe to be founde but in the doctrine that commeth [...] God, and that howe sure so [Page] euer wee weene our selues to bee, there is nothing but mere follie in vs, except God gouerne vs, and Gods word reigne wholly ouer vs. Further let vs vnderstande, that to yeeld our selues techable is a farre greater vertue without all comparison, than to enter into disputation, and to be inquisitiue of things that belong not to vs, nor are lawfull for vs. It is true that fayth is not a dotage or sot­tishnesse to receyue and beleeue without gaynsaying, whatsoeuer shall be tolde vs: but yet when God speaketh, it behoueth vs too yeeld him so much honor, as to keepe our mouths shut, & to open our eares to herkē aduisedly to that which he telleth vs, & to frame our selues simply to the same. Yee see then that the good race wherin we can not go amisse, nor bee caried aside one way nor o­ther, is to follow the way that god sheweth vs by his word. Other­wise (as I sayd) wee shall but roue, according also as S. Paule vseth the selfe same similitude, in taunting all the things that the ignorāt and vnbeleeuers doo to serue God withall. For although they take neuer so much payne, yet they doo but loose their labour. But by the way let vs marke also how he blameth the Galathians for tur­ning aside in the middest of their race, saying that their faulte is so much the lesse to be excused, in that they had begon well, and not hild out likewise to the end. True it is that euen the ignorantest in the world shal not fayle to be condemned if they follow not Gods word: but howsoeuer they fare, we offend much more grosly, whē God hath once bin so gracious vnto vs as to call vs vnto him, & to shewe vs his will. Then if wee turne head, and forsake oure holy calling from heauen after we haue bin taught in Gods schole, and entred into the way: surely our fault is double, & we deserue much sorer punishment. This is it that S. Paul ment in this text by saying, how now? You ran well. Surely this forwardnesse of fayth is a great vertue, namely when we be readie to answere God as soone as he speaketh the word to vs: but yet is it nothing worth without hol­ding out. Then if we be so fickle and inconstant, that when we haue gone forward a step or twayne, we be readie to runne back ageyne, or else to start out on the one side or on the other: suche vnthank­fulnesse is much more shamefull, than if we had neuer harkened to God at all: for we can not [...] [...]ore sheelde our selues by igno­rance, [Page 246] as they doo which are bred & brought vp in errour and mis­knowledge, who will say, if we knew which is the truth, we would not doo so as we should neede to be pulled by the eare: but we be in doubt, and we wote not on which side to turne vs. Then if they which haue begonne to followe God, yea and haue had some cer­tayne and infallible instruction by his worde, doo afterward starte aside, or go backe agayne: doo they not shew that they doo it not of ignorance, but of wilfulnesse and stubbornesse, as though they mente of set purpose to spyte God? Now it behoueth vs to marke well this thing, specially for so muche as God is so gracious vnto vs, as too shewe vs whiche is the waye of saluation, whiche thing he dooth not too the rest of the worlde. For wee see many blinde wretches, that runne and trotte vp and downe, and wote not what they doo: but yet they shewe some desire of seruing God. If a man aske them whether they thinke they doo well, or no, they answere, yea: howbeeit it is but a weening, they bee not sure of it. But wee on our side haue the warrant of the holy Ghost, whiche oughte too bee sealed in our hearts, that the doctrine whiche is preached vnto vs is not deuised by men, but that God is the very author of it. The holy Scripture is sufficiently proued: wee know, without adding of any thyng, that God is oure guyde, so that nowe a dayes there is not so very a dullarde or idiote, but hee is iustly too bee condemned, if hee receyue not the doc­trine that is preached and set foorth, and maye vppon hys owne knowledge iudge that hee dooth manifestly make wylfull warre agaynst God. Seeing that oure Lorde hathe doone vs the prero­gatiue too call vs too him, and dooth still dayly allure vs and in­corage vs to come forwarde, till wee bee come to our races ende: if wee bee weery to heare him, and euery of vs would fayne take his owne scope, to followe whatsoeuer his owne lust liketh: what excuse or shift can wee hope to haue, that we should not bee con­demned with the Galathians, for falling to our owne byasse after wee haue runne well, and bin well forwarde on our way? Yea and wee must also marke this saying which S. Paule interlaceth, Who hath letted you, sayth he? He might haue sayde simply as he sayde in the begynning of the Epystle▪ that they were quyte gone [Page] away, yea and vtterly reuolted as Apostates or backslyders. But he vseth the worde Let, too shewe that it is not inough for vs not to turne quite and cleane away from God, but that if wee doo but stoppe or linger that wee go not right foorth on still, nor continue alwayes stedfastly in comming neerer and neerer vnto God: it is alreadie a very dangerous matter. So then let vs be ware of Satans wyles, and not onely be afrayde of vtter reuolting from the obe­dience of oure God, but also beare well in minde, that when the Diuell shall once haue cooled vs, and made vs too slake our pace, so as wee fall to loytering in our gooing: he shall haue gay­ned ouer much at our hands. Thus ye see in effect what we haue to gather vpon this text. Now to condemne the vnthankfulnesse of the Galathians the better, he addeth, that that counsell came not of him that called them. In the first chapter he had sayde, I maruell that yee bee so soone caryed away from Iesus Christ which called you to the grace of his Gospell. For it is good reason that God should be heard when he openeth his holy mouth to teach vs. VVhat are wee? VVretched wormes of the earth, and rottennesse: and yet notwithstanding our Lorde maketh his voyce to ring from heauē, to assure vs that if he inlighten & guyde vs, we can not do amisse, and therefore that wee must depende wholly vpon him, and reste vpon his truthe. But if wee giue eare to this and that, and when God speaketh wee be soaring in the ayre, and hearken to one that whistleth, and to another that singeth: Is it not too shamefull an vnthankfulnesse? If a Scholemaster see his scholers prattling togi­ther while he speaketh to them, or buylding of Castles in Spayne, so as they heare not what he sayth: the rodde must bee fayne too walke among them, and good right it should so. Verily a man can not abide that his mate or companion shoulde muse vppon other matters when he is talking with him, but he will take it in scorne and derision. But beholde, God calleth vs, and yet if there come any deceyuer to whisper vs in the eare, wee hearken too him and followe his counsell: which is a token that there was neuer any knowledge in vs too discerne the maiestie of oure God, and too yeelde him the reuerence that he deserueth. VVee knowe that the chief honor that he requireth [...], is to haue our wittes & minds [Page 247] bent to vnderstande what he commaundeth and appoynteth. For that cause therfore S. Paule sayth, that the sayde counsell came not of God, who had called the Galathians. Now it is certayne that he had called them long afore that time: Neuerthelesse he thinketh it not inough to haue tolde vs once for all how wee should walke: but also he holdeth on still, according also as wee haue neede too haue the remembraunce of that doctrine to be renued dayly. Then seeing it is so that God is alwayes at hande with vs, yea (as the Prophet Esay sayth, Esa. 65. a. 2 both early and late, that is to saye, seeing he hath a continuall care to bring vs to him selfe, and to draw vs nee­rer and neerer: it is certayne that our fault is so much the haynou­ser if wee haue one of our eares in the fielde, and the other in the towne, as the Prouerbe sayth, and that we be not wholly giuen too him and to his worde. To be short, we see heere that the true per­fection of Gods children, is too offer vp themselues wholly vnto him, and to suffer thēselues to be gouerned after a peaceable ma­ner with all teachablenesse, so as none of thē say, this is mine opi­nion, this is my fancie, this haue I lerned of men: but alwayes pre­ferre the obedience of fayth before all things. For there is none o­ther lampe to guide vs aright, than Gods word. Mark that for one poynt. Now after that S. Paule hath spoken so: he addeth, that a little Leuen marreth a whole lumpe of Dowe. This serueth to confirme the matter which I touched not long since: which is, that it is not inough for vs, not to make any full reuolting from God, & to for­sake him vtterly, & to renounce al his word: but that we must also continue pure & sound, & be as it were vntrussed to put ourselues more & more forward, and although Satan deuise and practise too cast blocks and barres in our wayes to stoppe vs, yet must wee not ceasse to go on foorth still. And this is to be marked the better, bi­cause the diuell shewe [...]h not his hornes at the first (as they say) to withdrawe vs away from God, but transformeth him selfe into an Angell of light, and creepeth vpon vs by bypathes and mines vn­der the ground. And by that meanes are we beguyled. For to our seeming, this or that is no great matter, by meanes whereof wee ouerleape it lightly, and strike sayle as they say. But wee bee vtter­ly amazed when the Diuell holde [...] vs masked in his nettes. Too [Page] bee shorte, S. Paule ment too say here, that when men haue lear­ned the Gospell, it is not inough for them to professe the recey­uing of the doctrine that is conteyned there: but they must also haue a pure, sound, and substantiall fayth, and not swarue aside too the right hand nor to the left, nor be corrupted with any error, nor admit any mingling, but holde fast the pure truth which God she­weth vs. This is the summe of the matter which we haue to gather vpon this text. But if euer this warning were necessarie, it is neces­sarie at this day. For Satan straynes him selfe too the vttermost, too intangle, yea and too imbrace Gods worde, too the ende that men might no more discerne betweene white and blacke, but that al Religions whatsoeuer men list to haue, might be taken for good. And such as vse that cunning do serue the diuel, and haue no more feare of God nor Religion, than dogges haue. Nowe a dayes they that be the best vpholders of the Pope, perceyuing well that their abuses haue bin so grosse and out of all square, as it is impossible to maynteyne them, say, very well, yet must yee not seeke suche a reformation, as to breake of the Eele by the wast as they say: men must bee contented with some good meane. And all this is but too couer their filthinesse, as if a man that woulde plucke vp a vene­mous weede, shoulde but nippe off some leaues of it, and say, Lo, nowe it is as good as cut vp. Yea but the roote is still behinde to­gither with the residue of it, which is able to doo harme inoughe, and that is all one as if it had not bin touched at all. Neuerthelesse the world now a dayes is full of such vermine and corruption: for wee see that these sticklers and neuters which rowe betweene two streames, would fayne disguize our Lord Iesus Christ after suche a sort, as he should be Iacke out of office, and be no more knowen, and that the doctrine of the Gospell mighte bee mingled lyke a hotchpotch. And so muche the more dooth it stand vs in hand to marke well the thing that is tolde vs heere by the holy Ghost, namely that a little Leuen soureth a whole batch of Dowe. Some­time this similitude is applied to men: for one scabbed sheepe is inoughe too infect a whole flocke, as they say. But Sainct Paule speaketh nowe of doctrine, as if he shoulde saye, that wee muste holde our owne, and not suff [...] any thing to bee added to Gods [Page 248] pure worde, 2. Co. 11. a. 3 according as we haue seene in the seconde to the Co­rinthians, how he sayd that suche as giue eare to Satans illusions, are like a woman that hearkeneth to a baude, whose comming is to beguile & abuse hir. Now as soone as we be so corrupted in our fayth: by and by we be alienated from our Lord Iesus Christ, and we break the promise of mariage which is made betwixt him & vs, as soone as we swarue aside from the simplicitie of the Gospell. And like as in that place he vseth the word simplicitie of set purpose: so in this place he sayth, that if we mingle neuer so little leuen with the dow, by and by it is all made sowre. VVhat must we doo then? VVhereas it pleased God to shewe the Iewes by his lawe the true meane to walke in such wise as they should not be harried heere & there: in the Gospell he hathe taughte vs yet with muche greater perfectiō, bicause that there he hath made an end of all prophesies. Then seeing it is so: let vs now frame our selues therafter. And al­though Satan whisper vs on either side, let vs not be as reedes that are shaken with euery winde, but let vs be so rooted in our Lorde Iesus Christ, as he may make vs to indure al winds and wethers by the power of fayth, and all assaultes that can bee put vnto vs. To bee shorte, if wee will bee taken for Disciples of oure Lorde Iesus Christ: let vs not hearken too any other master or teacher than him: for we can not do him greater wrong than to adde any thing to that which he bringeth vs. For it is sayd that it is he whom the father hath set ouer vs with full preheminence, and whiche is the good shepherd, Iob. 10. a. 4 and that they which are of his flocke, will heare his voyce, & eschue the voyce of strangers. Howsoeuer the world go, we must stand whist at that stay, & without resistance follow whi­ther soeuer God calleth vs, and suffer our selues to be so turned & returned by, as we may desire nothing but too submit our selues to his worde as I haue declared before. And therefore althoughe that nowe and then men finde fayre clokings to vernish the ming­lings withal which they put foorth: yet let vs hold vs to that which is sayde heere, namely that a little Leuen is inough too marre a whole batche of dowe: according as wee shall see manye, who too make vs swarue aside, wyll alledge, what? It is no re­nouncing of Iesus Christ, so wee holde the groundes of the [Page] Gospell, that wee be iustified by the free goodnesse of God, & that wee can call vpon him in the name of him that hath promised too bee our mediator. VVhen wee haue done amisse wee flee too the onely and euerlasting sacrifice of our Lorde Iesus Christe; and if there bee any small spottes or wemmes beside, they must be borne with and winked at. And specially suche as woulde winne by their pride, will say, yea mary Sir, and what else seeke wee but concord? For wee be contented that euery man should walke in the doctrine of the Gospell: but yet is not that a matter of so great importance, that it shoulde bee soo greatly stoode vpon. Therefore when the Diuell goes about to beguyle vs with suche baytes, let vs alwayes set this buckler agaynst him, that a little Leuen sowreth a whole lumpe of Dowe. And in very deede euen experience (whiche is termed the mistresse of fooles) hathe well shewed in our time how true this Sainct Paules saying is. For wee see nowe a dayes that where the Gospell hath bin preached purely, there are so many diuers opinions as it is horrible too thinke, so as it seemeth day­ly that all shoulde go too ruine, and Gods truthe is as it were torne in peeces. And whereof commeth this, but of mens lazinesse in that they woulde maynteyne them selues in rest, and haue their commodities and ease at wyll, too take their pleasure euerywhere, and so haue consented too suche as came too disguyse the pure­nesse of the Gospell? God therefore hathe yeelded them their de­serued hyre. For asmuche then as wee see suche examples, let vs bee so muche the warer, and let vs so walke in the purenesse of the Gospell, as wee may refuse all mingling, and vtterly abhorre it. Nowe heerevpon Sainct Paule addeth further, that hee trusteth of the Galathians, that they wyll not bee otherwise mynded. VVe haue seene howe the rebukes that he did set downe hitherto heretofore, were rough and sharpe. Nowe when men exceede measure, it is alwayes daungerous for discoraging of men, and for casting them into a melancholie. For this cause S. Paule moderateth him selfe, and seeketh still too bee at one agayne with the Galathians. And in good sooth that is the order which all men ought to keepe, that are desirous too builde vp Gods Churche. It is true that mens vyces ought not to be spared, & specially if there appere any hinderance [Page 249] of the pure doctrine, or too the ouerthrowing of fayth: then muste wee haue a firie zele too fight manfully, and to maynteyne the qua­rell of our God. Yet notwithstanding we must labour to the vtter­moste of our power to bring those backe that are gone astray, and to keepe still those that are yet in good way, though they be weake and go not forwarde with such strength and corage as were requisite and to be wished. Ye see then what the duetie of those is which haue the charge to beare abrode Gods woord cōmitted vnto them: that is to wit, that in reprouing suche as were gone astray, their vsing of seue­ritie & rigour should be such, as yet neuerthelesse they should shew some good hope, to the intent that their hearers be not vtterly ouer greeued, and therevpon fall intoo wilfulnesse, and shake off all good doctrine. But euery of vs muste apply this too his owne vse. For what causeth vs now and then to gnash our teeth when God rebu­keth vs, and to be forepossessed with such stubbornnesse that we re­bell agaynst him? It is bycause wee be past hope, and therevpon play double or quit as they say. Therefore our Lord laboreth too bring vs backe when he seeth vs so forlorne, or rather in the way of perdi­tion, and he would still fayne win vs too himselfe againe, howbeeit that in the meane whyle wee knowe not the end and intent that he ameth at. By reason whereof wee shet the gate agaynst him, so as he can not by any meanes compasse vs. So much the more then ought we to minde well the thing that is shewed vs heere by Sainct Paule which is that if our sores bee rubbed, although it greeue vs and sting vs too bee sharply rebuked: yet wee muste not ceasse too abyde it patiently, bycause God meeneth not too throwe vs headlong intoo the bottomlesse pit, but rather calleth vs home too himselfe. And nowe according herevntoo, let vs marke that there is none other remedie for all our vyces, than too yeeld our selues too that which God telleth vs. For Sainct Paule presupposeth that which was true: namely that he had preached the doctrine of the Gospell purely, and that he had not intruded himselfe too put foorth his owne dreames and dotages, but had purely discharged his duetie and the commission that was giuen vntoo him. He sayeth now that the Ga­lathians will thinke all that too bee so. And so he sheweth vs gene­rally, that if we haue bin ouerseer [...]nd the Diuel haue troubled our [Page] mindes, and the deceyuers also haue thrust vs out of the way: there is none other help but to hold our peace and to answere Amen vn­to our God, and too suffer our selues too bee guyded by his woord, ceassing not too yeelde him true obedience though he come not downe from heauen in visible shape, nor sende any of his Angelles that beare the badges of his Maiestie, but speake too vs by frayle men, that are not of any greate estimation. Lo heere in effect what wee haue too beare in mynde. Nowe heerevpon Sainct Paule tur­neth aside the sorest matters vntoo the Cousiners that had sowen their darnell in the Churche of the Galathians. He that hath disquie­ted you (sayeth he) shall beare his iudgement, whatsoeuer he bee. Here­by he declareth that if there bee any whom Satan hath so sore poy­soned, that they wilfully prouoke Gods wrath vppon their heades: wee must not bee shaken downe nor moued therewith. This war­ning is very necessarie. For though wee be hard and slow too be­leeue the things that God telleth vs: yet notwithstanding on the contrarie part, when wee spie any errour, wee bee ready too runne after it, and so yee see a froward inclination, which is common wel­neere euerywhere, and a vyce more than ordinarie. Furthermore to our seeming wee bee well at ease, if wee can get any couert, too suf­fer Satan too beguyle vs though he seeke nothing but our destru­ction. Therefore it behoueth vs so much the more too marke well how it is sayd heere, that suche as trouble the Churche shall beare their owne iudgement. For thereby S. Paule doth vs to vnderstand, that there are many despyzers of God, which make no conscience to peruert all things: so they may win themselues estimation with the world, and purchace themselues credit, all is one with them, for they passe for nothing but to exalt themselues. Such maner of men doo trouble the church a thousand waies. There are others who through vayne glorie and too seeme skilfull and sharpwitted, forge new do­ctrines. That is one other kind of Cousiners. And there are other­some so malicious and spitefull, as they can not brooke any peace and concord, Gen. 16. c. 12. according as it is sayd that the hande of Ismaell should bee against all men, and all mennes handes agaynst him. Then there are a sort that seeke nothing but dissention and variance. Seing then that wee perceyue that the Diuel [...] hath so many bolsterers to turne [Page 250] vs from the right way: had not euery of vs neede to looke well to himselfe, least he be shaken downe: and too continue alwayes sted­fast in the thing which wee knowe too bee of our God, whatsoeuer this man or that man doo babble or prate? Yee see then that the thing whiche Sainct Paule ment, is that wee shoulde not one of vs looke at another, lyke sheepe which leape one after another intoo a riuer or a pit when one is leapt in afore them, or lyke Cranes and other byrdes that flie all on a rowe one after another, no wee may not doo so: but wee muste alwayes bee constant without swaruing aside from the woorde of God. Marke that for one poynt. But a­boue all things Sainct Paule telleth vs, that wee muste not bee da­zeled at mennes gay showes, when they peruert Gods pure truthe vnder colour of their owne skill: but that when wee see them too haue no regarde of any thing, nor religion, no feare of God, no awe, yea and that sometymes they bee woorse than paste shame, so that if they once come so farre foreward as too get the Lawe in their owne handes, they passe for noman, but do after a sorte spit euen in Gods face: I say when wee see them become suche Monsters, wee muste wayt that God should execute his iustice vpon them, and shew how much store he setteth by the soules which he hath bought so deerly. And that is the cause why he addeth purposely whosoeuer he bee. For heere he intended too deface all the gay titles whereof men vaunt themselues, in setting vp their bristles against God. Like as at this day, whereas the Pope turneth Gods truthe vpside downe, and through Diuelish pryde mingleth and mangleth all things: yet not­withstanding he ceasseth not too call himselfe the Seruant of Gods Seruantes, the Successor of Iesus Christ, and the Vicar of Sainct Pe­ter. The Bishops also suppose themselues too haue a very lawfull tytle to suppresse all knowledge of the truth, in naming themselues Prelates. But Sainct Paule telleth vs heere, that when men are so disguyzed, they bee but Idolles for all that, and God is vnchangeable and altereth nother his nature nor his minde. Then sith it is so: al­though men were exalted too the third heauen, yet ought wee too take them for starke Diuelles, if they go about to mingle aught at al of their owne deuizing, with the pure simplicitie of Gods woord. To bee short, we see heere all worth [...]esse of man beaten downe when [Page] the obedience of fayth commeth in presence. True it is that in ciuill caces there hath alwayes bin superioritie: but yet muste God not withstanding gouerne stil by his woord, and his seruis must be ruled thereby, that our fayth may be wholly conformable therevnto: and though all the world should set it self against it, and heape vp neuer so huge and high mountaynes of most excellent titles euen vp too the cloudes, all must be hild but as smoke, yea and as filth and dung. Thus yee see in effect what Sainct Paule ment to say. Yet doth he it not too excuse the Galathians of their vnaduized ouershooting of themselues, but too giue them courage to returne vnto God. There are many too bee seene now adayes which thinke themselues to bee scaped out of Gods hands, and too be quite discharged, when they can say that their Prelates and Shepeherdes haue taught them so. But S. Paule admitteth no such excuce, but sayeth that the way for them to scape the damnatiō that is prepared for the deceyuers, is to returne to Gods pure truth, & not to refuze to be brought backe a­gaine, though they haue swarued from it for a time. And herewithall also for a cōclusion, he doth vs to vnderstand how deere our saluatiō is to God, and how great store he setteth by it. For whereof cōmeth that which S. Paule sayeth heere, namely that all such as trouble the Churche shall giue a reckening of it, and bee ouerwhelmed at Gods hand: but of that wee be his heritage, and he taketh all his pleasure in vs, as in them whom he hath chozen and adopted, and for that we be as it were his accomplishment, as S. Paule termeth vs? Seing it is so: let vs learne to trust in God, seing he hath so fatherly care of our saluation. And so let vs learne to put from vs all false doctrine con­stantly and with such stoutnesse as we ought to do. For wee see that God is chafed and moued too anger, telling vs that he will neuer pardon those that haue so troubled his. For asmuch then as wee see that God powreth out his indignatiō vpon them that haue troubled his Churche: let vs haue a zele answereable therevnto, and let vs abhorre all false doctrines. And when wee see men desirous of no­thing but too sowe some troubles: let vs take them as our mortall enemies, let vs make warre valiantly agaynst them, and let vs fight too the vttermost for the truth of our God, assuring our selues that that is the thing wherein lieth all our happinesse.

[Page 251] Thus yee see in effect what we haue to gather vpon this streyne. And so for asmuch as God hath once called vs too him, and ceasseth not to pricke vs forward dayly by exhortations: let vs hold vs vn­der his obedience. And although we see many troubles, dissentions, and debates in the world: yet let vs alwayes sticke stedfastly to the truth which cannot deceyue vs. And for asmuch as we may be soone seduced and deceyued: let vs pray God too giue vs wisedome and discretion: and also let vs giue diligent eare to his woord, as whiche is able to strengthen vs against all Satans illusiōs, and let vs no more be led too daunce after other mennes pypes, as S. Paule warneth vs in the end of this Epistle. Seing then that we haue the meane which God hath stablished too holde vs alwayes too bee of his house and Church: let vs stand stedfast therein. And if we happen too bee tur­ned aside through the foolishnesse and vnaduizednesse of our flesh: let vs by and by herken to the warnings that are giuen vs heere, let vs mourne for our faults, and when wee haue mourned, let vs serue our God, knowing that he is euer readie too receyue vs. And al­though we see neuer so great a number of despyzers and worldlings which ceasse not to corrupt and peruert the doctrine of the Gospel, yea and too bee vtterly sotted in their corruptions: although (I say) that we see such stumblingblockes: yet let vs take good heede, that vnder the colour thereof we be not turned away vnto wickednesse, and so be wrapped in the same damnation with them for following of their steppes: but let vs go forward to the saluation that is set a­fore vs, and wherevnto God prouoketh vs dayly to come.

Now let vs fall downe before the maiestie of our good God with acknowledgmēt of our faults, praying him to make vs feele thē more & more, & therwithall to beare with our infirmities till he haue rid vs quite and cleane of thē, and clothed vs againe with the purenesse of his rightuousnesse, which ought too grow in vs vntill it bee fully perfect. And so let vs all say, Almighty God our heauēly father &c.

IT is seene that men are so giuen to their owne profit in all their doings, that alwaies they bow crookedly and ouerthwartly without respect of equitie & vprightnesse. For mens couetous­nesse, and the respect which they haue eyther to their profite or too their ease, doth so blind their eyes, as they can discerne nothing. Speci­ally when Gods woord is to bee caried abrode, then if a man forget not himself, and shet not his eyes agaynst the things that may turne him away in this world from walking purely before God: surely he shall neuer hold on his course, but bee still starting out, now on the one side and now on the other. By meanes whereof Gods doctrine is oftentimes corrupted, bycause that they which ought too beare it abrode, are inclyned eyther too hatred or fauour, and are afrayde of purchacing themselues some displeasure, or of prouoking some an­ger against them. Therefore it is vnpossible too serue God purely in our state of calling, vnlesse wee bee fully resolued, yea euen with an inuincible constancie, not to be greeued if we be driuen to suffer for the doctrine which wee beare abrode: but to fight lustily vnder the standard of our Capteyne Iesus Christ, knowing that we cannot come to the glory of his resurrectiō, but by suffering aforehand with him after his example. The faithfull must be fayne to fashion them­selues vnto that. But the cace of such as should teach and haue the [Page 252] office of preaching Gods woord, is more particular: for it is certaine that the Diuell is alwayes practizing too put vs out of hart, and he shall finde furtherers ynough in this worlde, according as there are full many that cannot abyde that Gods woord should bee preached purely and vncorruptly. They will not say with open mouth, that Gods name ought to be buried: but yet would they fayne deuyze a fashion of doctrine too their owne lyking. Now therefore it beho­ueth vs too looke simply too that which God commaundeth, and to harden our selues throughly to it: according also as we se how Iere­mie was willed to fight, Ierem. 1. d. 18. 19. and God promized too giue him a forehead of brasse, to push against those that should come to assayle him. And for that cause doth S. Paule say now, that if he listed to preach circū ­cizion, and to make such a minglemāgle as the deceiuers went about to do: he could rid his hands of al vexation, and make euery man to clap their hands at him, or at leastwise he could bring too passe that no man should persecute him and trouble him. For the Iewes would easly hue graunted that Iesus Christ shoulde haue bin preached, so they might haue hild stil the state of Eldership, and the Ceremonies haue bin vsed still, and the Gētiles haue bin as little vntimely borne things to come in aray in theyr trayne behind thē. Yee see then what the Iewes desire was. Sainct Paule could haue pleased them well in so doyng, but that he minded too serue God faythfully and substan­tially. But on the contrary part S. Paule sheweth, that they whiche labored too ouerthrowe the doctrine that he had preached, sought more the fauour and frendship of men, than too discharge their due­tie. Nowe then wee see what is ment by this sentence where he sayeth, My brethren, if I preached Circumcizion still, that is too say, if I would agree too make a minglemangle, that Iesus Christe might bee disguyzed, and euery man haue what he woulde aske: no man would be any more offended with mee, I should be welcome euery­where, and I should haue credit by it. But now, is it likely that I will bee at defiance with all the worlde, of purpose too bee tormented? You see then at a woorde, that I seeke not mine owne profite. For what moueth these goodly doctors to make such a mingleman­gle as yee see, but that they would fayne pleasure euery mā, and are loth that any man should trouble [...]em in any wise? Seyng that their [Page] seeking is for ease and commoditie: you ought of good right to su­spect them. Now then wee see here, on the one side the thing that I touched not long since: namely that all such as are called of God to the preaching of his woord, ought to be fully determined vpon this, that although the whole world should step vp against them, yet they would not bow, but abide all assaultes, beyng well assured that God will maynteyne them at their neede, and alwayes giue them victo­rie, so they followe their vocation in pure singlenesse. For wee can­not doo God any greater wrong and outrage, than too submit our selues too mens likings, by turning away from his woord, eyther to the right hand or to the left. Nother is it for vs to leaue any peece of our duetie vndone, but wee must stedfastly maynteyne the truth of God which is vnchaungeable, and ought not in any wise to be al­tered, though men be neuer so variable and vnconstant. And this is to be marked well, bicause that although men haue some good wil­lingnesse that God should be knowen, and that his truth should bee preached accordingly: yet the most part will commonly bow, when they see the slaunders that are rayzed of thē, and heere mens grud­gings & repinings against them, specially whē sometimes there shall bee so great broyles, that all is like to go to wrecke. For if we mayn­teyne Gods quarell as wee ought too do, by and by the slaunderers will giue it out that we be wilfull. Like as at this day the Papists do charge vs, first of all with great rashnesse, that we, (who be but a hād­full in comparison of themselues whiche are so houge a multitude, yea and mē of so great experiēce, which haue seene so much, and are had in so great estimation and reputation,) will take vpon vs to con­troll all the states of the world: and secondly that we be to precyze, yea and to malapert, in that wee will haue all mens heads vnder our girdle, and do seeke nothing else but to ouermayster all men, and to make euery man to stoupe to our lure. Lo how wee bee wrongfully slaundered. Neuerthelesse we must rather swallow vp this slaunder, than forbeare the doing of any peece of our duetie. For why? in this behalfe it is not for vs to make any composition as it were betwene man and man. For if twoo parties bee at variance for some summe of Money, or for some Lande, an vmper may so qualifie the mat­ter on eyther side, as peace shall soone bee made betwixt them. [Page 253] But if we graunt Gods enimies their owne asking, specially to the preiudice of him that will haue his owne right throughly mayn­teyned (as good reason is that it shoulde bee:) what a thing is that? So much the more then behoueth it vs too marke well this lesson, where Saint Paule telleth vs, that to serue God we must not shun, neither trouble, nor vexation, nor repinings, nor reproches, nor a­ny thing else, insomuch that if it stande vpon the hazarding of our life, we must go through with it. And though there be great frailtie in vs: yet let vs consider that God calleth vs vnto him, and that he is able to remedie al our weaknesse, and to giue vs sufficient strēgth to holde out to the vttermost. Howsoeuer the cace stande, seeing hee imployeth vs in his seruice, (vs I say which are nothing of oure selues:) we must not dishonour him so much, as to make him sub­iect to mens lustes. Thus ye see what wee haue to consider in the first place. Furthermore we bee warned therewithall, to suspectall suche as seeke their owne aduauntage and profite, and all suche as disguise themselues, rowing betweene two streames, and falsifying Gods pure truthe at euerie turne, too please men withall. For as I haue tolde you alreadie, we must prepare our selues to many bat­tels, if we minde to serue God simplie. And we must call to minde this sentence where Saint Paule sayde, Gal. 1. b. 10 that if his minde were too please men, hee must of necessitie forsake the seruice of our Lorde Iesus Christ his maister. For as I haue tolde you before, the diuell will not ceasse to make warre vppon vs on all sydes: and againe, men are naturally disposed therevnto: euerie man coueteth to bee soothed and vphilde, and to haue all his vyces cloked. To be short, there is none but he desireth too bee foded and mainteyned in hys rechlesnesse. And therefore if wee will bee freendes with men too frame our selues vntoo their willes and desires: Iesus Christ can haue no more maystership ouer vs, and wee shall not onely become vnprofitable for him, but also vtter peruerters of all. Nowe there­fore when wee see that these which pretende great zealousnesse of christian religion, doo seeke their owne profite: let vs hardily con­clude, that they deserue not to haue any authoritie. Of which sort are they whiche nowadayes keepe a barking to mainteyne popish a­buses, and ceasse not to slaunder [...] doctrine of the Gospell, but la­bour [Page] to bring it in discredite with the blinde and ignorant, and yet notwithstanding what is it that the most part of them doo seeke? Some to maintaine themselues in their estate, with their red hattes, horned cappes, and crosses: Others runne after them like houndes in a chace, and these poore storuelings plie them apace that they may haue their wages. Besides this, all that euer is done of these pelting hypocrites, and of all the whole stinging and stinking rable of shauelings, (what pretence so euer they make) tendeth too none other end, but to haue their dishes alwayes ful, so that all their figh­ting is but for their bellie. Also there are a great number of Neu­ters, which are contented to haue the Gospell preached by halues, but to go too it with so great rygour and seueritie, ô (say they) it is no reason at all, for the worlde cannot awaye with it. And why should not men passe much for Ceremonies (say they?) Although they sprung of superstitions and abuses, yet shoulde wee not go too worke so roughly: for that were too importunate dealing. All they then which cannot abyde too haue the filthie dregges and corrup­tions of Poperie cutte off to the quicke, do certainly ame at none other marke, than too eschue persecution, and too shrinke awaye from it. And woulde God that examples of it were not too ryfe. But nowadayes ye shall see an infinite number of such as would be ashamed to withstande the Gospell in all respects, consent well y­nough with vs to say, In deede it is true, but yet many things had neede to be borne withall, and we had neede to go to it with gentle­nesse and modestie. And what moueth them to this? VVhat foun­dation haue they? See I pray you what they alledge. O (say they) wee see fires kindled euerie where: and what a thing were it too moue yet further troubles that shoulde make them greater? It should seeme that we bee bent of set purpose to prouoke those that are alreadie enemies to the Gospell, and haue the sworde in theyr hande, and are able to rende all vp by the roote: were it not better too beare with things awhile, till God had giuen some rest too his Church? It is certaine therefore that such folke as desire too make truce with those that fight openly against our Lord Iesus Christ, are ful of treason. And so see ye the second warning that is to be marked vpon this text. Furthermore whe [...] [...] S. Paule sayeth, that the stum­bling [Page 254] blocke of the Crosse shall be done away he meeneth that the world shall no more be so prouoked to refuse the doctrine of the Gospel: for when we preach Iesus Christ crucified simply without any mix­ture, that doth he purposely name the preaching of the Crosse. Now the worlde woulde alwayes fayne haue solemnities, and first of all wee see that many mennes eares itche, and they desire nothing but that men shoulde flourish in Rhetorike and painted speach, and such other like things. Again we see that many are ashamed of the sim­plicitie of the Gospell, bicause that if the great and small shoulde bee coupled togither, it might seeme that it tendeth too the pul­ling downe of all highnesse. And shoulde menne bee spoyled and robbed after that maner of all theyr glorie [thinke they?] Ma­nie therefore are ashamed of that. Nowe for this cause Sainct Paule sayeth, Go too, it is the preaching of a Gibet or Gallowes. It is true: for to the intent to open vnto vs the Kingdome of hea­uen, the sonne of God was fayne to suffer our curse, and to indure that death which is so slaunderous before men, yea and to be cursed of Gods owne mouth according to the saying of the Lawe, Cursed is hee that hangeth on tree. Deut. 51. d. 23. Then was our Lorde Iesus Christ faine to come to that poynt, that hee might be our borrow. To be short, hee was as good as ouerwhelmed. And we see howe the Prophete Esay sayth of him, Esa. 53. a. 2. that he was disfigured like a poore Lazerman, so as men vouchsafed not to looke vppon him, or to count him in the number of men. Psa. 22. b. 7 Also wee see howe the .xxij. Psalme sayth, I am a worme and not a man, Luc. 23. c. 39 I am a mockingstocke euen to the rascallest sort: insomuch that the theefe did scorne him and scoffe at him. VVell then, at the first sight this doctrine seemeth vnworthie to be receyued. 1. Co. 1. c. 21. But wee must bethinke vs what Saint Paule sayth in ano­ther text: that is to wit, that the world knew not God in true wise­dome, and therfore he was fayne to vse another fashion of teaching, which is by foolishnesse. For were wee throughly wise, as wee woulde bee taken too bee: wee haue as good an instruction as can bee, in beholding the skies and the earth. VVe see there a mirrour wherin god sheweth vs his infinit goodnesse, power, rightuousnesse, mercie and wisedome. And so wee see there the great treasures of Gods wisdome, which ought [...] rauish our wittes to wonder at it. [Page] But who fareth the better by it? Nay contrarywise wee see men cobble vp Gods benefites and fill their panches with them, without any thinking vppon him at all, and not onely that, but also to kicke agaynst him that hath pampered them. And when they weene too do God seruice, they plucke away the honor that belongeth to him, and set vp Idols after their owne fancie. Seing then that the world hath not knowne God in true wisedome, and by the order of na­ture: God was fayne to trie another way, as he did. For if we iudge after our naturall wit, it is a kind of starke folly to say, that the sonne of God, the heade of the Angelles, the Lorde of glorie, the wel­spring of life, the persone to whome all maiestie belongeth, was not onely made a mortall man, and clothed with our state: but also vt­terly abased, Phil. 2. a. 7. (as Sainct Paule sayth in the seconde too the Philippi­ans) yea and became subiect too our curse, and bare the name of sinne, which is more. VVhen a man speaketh to vs in such phraze of speech, it must needes seeme straunge to vs as it is in deed. But we must submit our selues with al lowlinesse, and consider that for­asmuch as we haue not profited by the things that god hath shewed vs from the beginning both in heauen and earth, we must bee fayne to come to this other schole. Thus much concerning this streyne where Saint Paule sayth, then is the stumblingblocke of the Crosse put away. But to be short, we must gather vpon this Text, that if there be any absurditie in the Gospel according to our vnderstanding, the same must not make it out of taste with vs, but we must cōsider that God intendeth to trie our obedience, by sending vs to the death of of our Lorde Iesus Christ, and that there we see as it were the gulfe of hell, seeing that the sonne of God is there to beare our condem­nation, and is become our suretie there to pay all our dettes. Againe let vs consider further, that from death there was a goodly passage vnto glorie, which appeared in his resurrection. For the Sonne of God hauing suffered through infirmitie, (that is to say, according to the ordinance of God his father, and according to his owne good will also, wherby he consented to submit himselfe to such bondage) and hauing suffered in such wise that hee ouercame death by the power of his holy spirite: he obteyned such a victorie, as all knees must nowe bow before him, and he hath a name aboue all names, [Page 255] and men muste knowe that all the Maiestie of God appeared and shone forth in his person. Thus yee see that wee neede not to bee ashamed of the Gospell. And aboue all things let vs holde faste that which Saint Paule in the first to the Romaines calleth the power of God to the saluation of all beleeuers. Ro. 1. b. 16. Then as for the worldlings and such as are swolne with pryde and ouerweening like Toades, let them despize the Gospell as much as they list, and let them pe­rish in their owne cursednesse: and in the meane while let vs with all humblenesse of fayth imbrace the sonne of God, who offereth himselfe to vs of purpose, to lift vs vp to the glorie of the kingdom of heauen. But heere is yet more: namely that Saint Paule mat­cheth Stumbling, and the preaching of the Gospel togither as things inseparable. It is true that wee must eschue all stumblingblockes as much as is possible: Mat. 18. a. 7. for wo be to him by whom stumblingblockes come. But yet muste Iesus Christ raigne, and haue his full scope, though all the whole worlde shoulde stumble at him. The woorde Stumblingblocke, importeth a stoppe, hinderance, or let, as if there were a rough and stonie way that had some thornes and bushes, or some other comberances in it, the same were a meanes too make men stumble. Nowe it were to be wished that Iesus Christ might go on freely, and that all the worlde would receyue him, and that nothing might stoppe the preaching of the Gospell from the one ende of the worlde to the other. I say we ought to wishe it as much as in vs is. Howbeeit let vs learne that God intendeth to trye the obedientnesse of our fayth, by giuing Satan the brydle who casteth many stumblingblockes and cumberances in our wayes. Esa. 8. c. 14 Too bee short, our Lorde Iesus Christ is not without cause called a stone to stumble at, and a stoppe for all men too dashe agaynst, and by that meanes too breake their neckes. Luc. 2 e. 34 And in the ende (as it is sayde in Saint Luke) they must be crushed by that stone, for it is to hard for their stubbornnesse. And this is verie much for our behoofe. For we see many men so nice, that if men agree not to the Gospell out of hande, they thinke themselues quite and cleane discharged and set free before God, from mainteining the quarel or cace any longer. If all Kings and Princes had caused it to be proclaimed by the sound of a trumpet, that there shoulde [...] no more fighting agaynst Gods [Page] truth: euerie man woulde make countenance too bee of the same minde. But nowadayes ye shall see great crueltie, tyrannie, spyte­fulnesse, manacing, and such other like things. Again ye shall see that the most part of the enemies are as greedie woolues that desire to deuour all, and seeke to shed innocent bloud, to the intent that they may haue their goodes. Othersome haue a frentike zeale, inso­much that they woulde fayne haue the name of God cleane wy­ped out, and the doctrine of the Gospell vtterly quenched. VVhen men see this: ô (say they) I will not meddle with it. VVhat? Shall I bring all the world in my toppe? Is it not manifest that they which haue tasted this doctrine are but a handfull of men, and that all o­thers are enemies too them, or else they doo reiect them or laugh them to scorne, or at leastwyse beare a poysoned and malicious heart agaynst them? Yee see then, that verie fewe are so strong, as too beare out the stumblingblockes of the Gospell, when they see as it were logges cast in theyr way, and that Iesus Christ is hyn­dered by Satan, and by the practises of his vnderlings. O (say they) wee muste needes backe againe. Yea and what a number are too bee seene at thys day, whiche will say that this doctrine bringeth store of stumblingblockes? Againe, see I praye you what diuersi­tie of opinions it hathe (say they.) Beholde such a one speaketh thus, and such a one thus. Furthermore whē the wicked sort which set their tongues to sale lyke harlots in a Brothelhouse, and cast out blasphemies agaynst God and his woorde, finde any cloke eyther too despize or too reiect the Gospell: by and by many wretched folke haue theyr tongues fyled to say, Alas, we see that this doc­trine bringeth great stumblingblockes with it. Yea and Iesus Christ shoulde not bee that whiche the holy Scripture reporteth him too bee, if the Gospell caused not many stumblings. But yet muste wee not bee dismayed at them: wee muste rather ouercome them. Thus ye see what wee haue too gather vppon this streyne, where Saint Paule sayeth that wee shall neuer holde out in the fayth of the Gospell, except wee bee armed with such constancio, as not to turne out of the way, let Satan do what hee can. Verely (as I sayde afore) wee must (as much as wee can) eschue all stumblingblocks, and go on forwarde, and put the [...] [...]side. VVe haue seene heretofore [Page 256] how euery of vs ought to behaue himselfe, insomuch that the Pro­phete Esay speaking of the preaching of the Gospell, Esay. 40. 3. 4. sayth that the way must bee made leuell, and that the thing which was rough and crooked before, must now be made smooth and streyt. VVell then, we must do what we can that it may be so. Howbeeit forasmuch as God wil haue vs to be humbled, and that there must needs be stum­blingblocks and comberances, and it cannot be but that Iesus Christ must reigne in the mids of his enemies: let vs go forward and defie all Satans practizes, and not mislike of the Gospell for it, though we see neuer so many stumblings and stumblingblockes abrode in the world. Now S. Paul hauing sayd so, addeth, I would to God that al they which trouble you were cut off. It may seeme at the first blush, that S. Paule is moued here with to much choler, when he wisheth that all those which sow their darnell and errours abrode to peruert Gods pure doctrine shoulde bee dispatched, that the diuell might possesse thē, and that they might neuer find mercy at Gods hand. For so doth the word Cut off betoken. But we must mark, that the zele which we ought to haue of Gods glorie, forgetteth all worldly respects, when they be put into the balance togither. Howbeeit before we go any further, let vs first note that in this word Cut off, S. Paul hath spoken by a similitude. For those rascals that had corrupted and falsified the doctrine of the Gospell, stroue for Circumcizion. VVell then (sayth he) pare off and cut off as much as ye list, and yet all your seeking is but to haue other mē busied about such pelting trifles as wel as your selues. But as for me, I would that all such deceyuers were quite and cleane cut off, and that God would sinke them or root thē out, & so cast thē off and damne thē, as they might not haue any hope of sal­uation. Nowe let vs come to that which I haue touched. I tolde you shortly, that whē men make war agaynst God, we must become such deadly enemies vnto them, as we must vtterly put out of minde all kinred and friendship, and al that else is: for otherwise we do not our dutie in any wise vnto our God, who, seing he beareth the name of our father, and doth vs the honor to take vs for his children, ought at the least to haue his glorie esteemed of vs aboue all things. But wee muste passe on yet further. For what is the Maiestie of God? Agayne, howe precious ought [...] truthe too bee vntoo vs?

[Page] Moreouer, seeing that he doth so ioyne his glorie with our wel­fare, as we cannot procure the one without the other: yea and that we can neyther profite him nor disprofite him, though we were ne­uer so zealous to mainteyne his quarell, for he hath no neede of vs, neither needeth hee to borow our helping hand, but yet he maketh vs his deputies or agents, too none other ende but that euerie of vs shoulde seeke his owne profite, howbeeit not of this worlde, nor in these corruptible things, but in the euerlasting saluation of oure soules: seeing (I say) that God imployeth vs after such sort, and we notwithstanding bee still retchlesse and colde: is this treacherie of ours excusable? Nay wee must come to that which is sayde in the Psalme, Psal. 69. b. 10. The zeale of thine house hath eaten mee vp, and the ray­lings of them that rayled on thee, I haue taken to my selfe. Certes, this was fully accomplished in the person of our Lorde Iesus Christ, as in the heade of the Church. And Saint Paule sheweth that wee must be fashioned like vnto him as our patterne, so that whensoeuer we see Gods honour defaced by men, euerie of vs must set himselfe manfully agaynst it. Thus yee see breefly that the rule which wee must gather heere, is that wee must preferre Gods honour before all things, yea euen before a whole million of liues if we had them. Then is it not for vs to spare men, when they streyne themselues to the vttermost of their power to trample Gods name vnder foot, to turmoyl the doctrine of saluation, to bring to passe that we might no more knowe what religion to sticke vntoo, and to driue away all peace vtterly out of the Church. Therefore if wee see men applie their indeuers that way, is it not reason that we should bee their ad­uersaries? Ro. 12. d. 18 Truly if it bee possible, wee must procure freendship and agreement with all men, yea on our owne behalfe, and so farre forth as lyeth in vs, sayth Saint Paule to the Romanes. But when wee see these naughtipackes aduaunce themselues agaynst God, and thrust forth their hornes too dosse at him: it is good reason that euery of vs should steppe forwarde, and shewe in deed that wee bee no more our owne men, but that for as much as our Lorde Iesus Christ hath bought and payde for vs so deerely, hee ought of right to be Lorde both of our life, and of our death. Ye see then why Saint Paule ma­keth heere so sharpe a wishe, na [...]ly that they which had troubled [Page 257] the Galathians might bee vtterly alienated from God, and drow­ned in the gulfe of damnation. Now if it be obiected that this wish is agaynst the rule of charitie: the answere is easie inough. For we bee bound to loue our enimies, yea though they persecute & vexe vs: and although they seeke nothing but our destruction, yet must we procure their welfare & saluatiō to the vttermost of our power, and we must haue pitie & compassion of them to see thē so giuen ouer vnto Satan. Thus ye see what charitie importeth. But yet for al this, God must be aboue all, as I haue declared already. Therfore Charitie is betweene man and man. VVhen any man shall haue done me wrong, I must forget it. Though he beare me malice, yet must I procure his welfare. But when it commeth to the mayntey­ning of Gods quarel, there mē must be esteemed lesse than nothing as I haue sayd already. Yet notwithstanding we doo cleane contra­rie. For what else is the cōmon practise, than to stoupe and stryke sayle when God is misdeltwith? And yet in the meane while euery man will follow his owne right to the vttermost. As for example: There is a man that hath committed a very haynous crime, he de­serueth to be punished: and if he be not corrected there is an euill gap opened to bring in corruption. There is some mā of authoritie, and (to go no further) they that ought to shew the way of saluati­on, they that preach the worde of God, euen they I say are seene to liue wickedly, they be ribauds and lewd folke that serue to no pur­pose but to make confusion and debate. And yet for all this, they must not be cut off, they must not be handled roughly will some say. A drunkard, a whoremonger, a varlet shall be maynteyned. To be short, there shall be nothing but contempt of God, & the Gos­pell shall be vnregarded euery where, and yet must all of it be suf­fered vnder colour that there must some clemēcie be vsed: yea ma­ry, and in the meane while Gods honor must bee lefte at randon. But if ye doo neuer so little touche these men that are so gentle, or at leastwise pretende to be so: by and by they fall out into deadly defiance, saying: why not? suche a man hathe doone mee suche a wrong. They fight it out to the vttermost. VVell then, they indure all things that can be at the har [...] of Satans vnderlings, 2. Cor 11. c. 20. yea euen too bee buffeted and boxed about the eares by them with shame [Page] inough, as Sainct Paule sayth in the seconde to the Corinthians: and yet in the meane while they can not abide that God should be auenged of the dishonour that is doone vnto him. Nowe then wee see that S. Paules zele was well ruled, and if any man had doone him wrong in his owne person, wee knowe he woulde haue beene pacient in that behalfe. But now that he seeth Gods Gospell com­ming to suche an afterdeele: he can not abyde that: but setteth him selfe agaynst it, wishing that suche men were damned. Yea ve­rily: for he had no regarde of him selfe, but (as I sayde afore) pre­ferred Gods honor before all the whole worlde. Thus ye see how we may be safe frō straying: namely if we looke simply vnto God, and giue not heede to our owne affections, but bee gouerned by the spirite of vprightnesse and discretion, so as God make vs too discerne how farre foorth wee must fight, and how farre foorth we must resist. Then if wee once haue such discretion, and bee gouer­ned by the holy Ghost, Gal. 1 b. 8. we may with S. Paule, with Dauid, & with the residue of the holy Prophets defie men, when they go about to turne vs away from the purenesse of the knowen doctrine: yea and wee might curse the very Angels if neede were, according as Sainct Paule hath sayde heeretofore, where he defyed the Angels of heauen, if they shoulde set them selues agaynst the doctrine of the Gospell that he had preached. Not that the Angels doo euer set them selues agaynst it: but that if it were possible for them to doo so. As if he should say, put the cace that an Angell shoulde go about to ouerthrow your fayth: yet should ye rather sende him to hell, and holde him for a feende, and curse him, than be turned aside from the right way by him. Yee see then that wee must in all res­pects rest wholly vpon God: and moreouer let vs bee afrayde of that saying, as though we heard it thunder from heauen agaynst all suche as trouble the Churche. For thoughe it bee but Paule that hath spoken it, yet dyd the holy Ghost guyde and gouerne hys tung. For asmuche then as he was the instrument of God to vtter the sayd sentence: it is as much as if vnrepealable iudgement were alreadie giuen agaynst all suche as go about to breake the vnion of fayth, and the agreement of brotherhood that ought to be among all Gods children, and to sowe errours and heresies to falsifie the [Page 258] pure truthe. Furthermore God sheweth how deerely he loueth vs, (as hath bin declared this morning) wherein he giueth vs a war­rant of the fatherly care which he hath of our saluation, in that he taketh suche vengeance on all suche as would disappoynt the same. And finally he sayth, Brethren, yee bee called too freedome: onely make it not an occasion of fleshlynesse, but serue yee one another in loue, bicause it is the true fulfilling of the Lawe, and the very squire also whereby wee must rule all our works. Heere Sainct Paule sheweth, first that his striuing is not too bring too passe that men might lyue at their owne ease, and euery body sport as they list themselues: but that wee might bee free before God. And that is well woorth the mar­king. For as soone as this worde freedome or libertie is spoken of, euery of vs is so inclined to his fleshly lustes, that by and by wee thinke with our selues, very well, then may I do what I list, I am no more restrayned, I neede not any more to thinke my selfe so much bounde, nor to make so great scruple of conscience as I haue done. Thus yee see howe that vnder the pretence of libertie, euery of vs makes him selfe thrall to his owne affections. For it is a pollicie of the Diuels, to deceyue and beguyle vs in the things that seeme to bee good, yea and to turne them to the cleane contrarie. For (as I haue declared heeretofore) it is certayne that al such as couet to liue after their owne liking, become wretched bondslaues, and are hild in strayter bondage than such as are set in the stocks or ma­nacles. And why? Let vs consider a little what tyrannie there is in our lusts & passions. If a man follow his owne lusts, surely he must needes shake off al shame, & forget himself, & become a very beast. Lo here the goodly libertie that all men seeke cōmonly by nature. But I haue tolde you that the libertie whervnto S. Paule exhorteth vs, is another maner of thing. It is not that we should runne a [...] ro­uers, and haue no bridle to holde vs in awe: but that we shoulde consider what God requireth of vs, and be ruled by his holy word, & none of vs become so lordly as to say, this or that must be done. For when men take vpon them to rule vs by lawes and ordinan­ces of their owne making, it is certayne that they doo but (as yee woulde say) make infinite cor [...]s to strangle poore soules withall. S. Paule then sheweth that the libertie which he preached, & for the [Page] mayntenance wherof he stoode so stoutly agaynst the deceiuers, is not that men should ouershote thēselues & take leaue to do what they list, but that they might freely serue god, & be no more racked and tormented with vnquietnesse, as we see poore ignorant soules to be, who beeing hild fast in superstition, are euermore in doubte and grudge of conscience, making questions of euery thing, & ne­uer beeing resolued of any one poynt. Of which sort also are the Papists, who haue an infinite number of doubts among them. And no maruell at all: for they knowe not too what master they must yeeld their account. Euery of them talkes according to the dispo­sition of his owne brayne: [one sayes] to my seeming such a thing would be good: [another sayes] Lo this my deuotion telleth me: [and the third says] it were good yet that this or that were doone more. Now when they be once entred into suche a maze, at length they fall to doubting whether they may kembe their heades or no, and make a scrupulousnesse with whiche finger they shoulde feede themselues, and of euery thing else. To bee short, there is neyther ende nor measure of their fondnesse. Cal. 2. d. 21. VVhen S. Paule intendeth to shew what it is to be wrapped in mens traditions: he saith that whē they haue once forbidden too eate flesh, anone after they forbid to tast it: and when they haue forbiddē to tast it, soone after they for­bid to touch it. Yee see then that the way for vs to maynteyne the libertie that is purchased for vs by the death & passion of our lord Iesus Christ, is first too knowe in what wise God will bee serued and honored, to the ende wee be not tossed with so many scruples of conscience for want of discerning what is good or euill, but de­termine fully and certenly with our selues, to follow Gods word, assuring our selues also, that in so dooing wee can not doo amisse. And secondly to serue one anothers turne, that none of vs bee so addicted to his owne selfe as to ouermate his fellowes, but bee so gentle & kindharted as euery of vs haue an eye wherin he may ad­uauntage or succor his neybour: absteyning frō all offence giuing so as it be not sayd, I care not for suche a one or for suche a one, I passe not whether he sinke or swim: but that (for as much as our Lorde Iesus Christ hath linked vs [...]gither too bee members of his Churche) wee holde fast the sayde doctrine, that is too witte, first [Page 259] that God be honored and serued among vs as he commaundeth, and secondly that wee agree in suche wise togither, as wee labour through meeknesse to matche our selues one with another, and to serue one anothers turne, notwithstanding that wee be free still to Godwarde as in respect of our consciences.

And now let vs fall down before the maiestie of our good God with acknowledgement of our sinnes, praying him to make vs so too feele them, as it may humble vs before hym, and drawe vs too true repentance, and wee go forwarde therin more and more, gro­ning continually vnder the burthen of our sinne, till wee be quite clensed and vtterly ridded of it: And that it may please the same good God to beare with vs, and not to handle vs so rigorously as he could doo, but to guide vs in suche wise by his holy spirite, as he may both forgiue and forget our sinnes, till we be fully clensed frō them. That it may please him to graunt this grace, not only to vs, but also to all people and Nations of the earth. &c.

[Page] WE see that Moyses intending to bring the lawe into a summe, to the ende wee might knowe what was taught vs and tolde vs: sayth that God will be loued of vs, as good reason it is that we should first sticke vnto him & be knit vnto him, and afterward that there should be such a bonde of friendship among our selues, as we might bee knit togither as members of one bodie. And our Lord Iesus Christ also sayth that that is the thing wherby his disci­ples may be knowen: Ioh. 13. d. 35 shewing therin that he brought not vp any doctrine contrarie to that which god had always giuen to the peo­ple of olde time. And for that cause S. Paule sayth now, that the fulfilling of the lawe consisteth in this worde, that we loue our neibours. Not that God ought in the meane while to be forgotten (as I haue tolde you heeretofore) for it is good reason that hee should be set formost, and bee preferred before all his creatures, in so muche that for his sake wee ought to forget euen our father and mother, our wife and children, and all that euer is in this world. Neuerthe­lesse, to loue God, and to loue our neibours in their degree, are not things contrarie. For when euery man walketh in charitie, thereby he sheweth the loue that he beareth to his God, according also as I haue declared. And that is the cause why I stande no longer vpon these poynts. To be short, if wee be giuen to our selues, it is a token that wee know not what it is to cary Gods yoke: for that is the thing whervnto our own nature driueth vs. Now (as we shal see anone) men are wholly inclined to all euil, & therwithal they giue the bridle to all their lusts, they make war agaynst God, & al their whole life is nothing else but a rebellion, which sheweth that the diuell doth so possesse al our affectiōs that God can not way with vs, til we haue beatē down al that is of our own nature. Now then we know that he which loueth his neibours, seeketh not his owne, nor is giuē to himself. That therfore is a true & certē profe that we be desirous to obey God, & to rule our life according to his word. Also our Lord Iesus Christ beginneth at the same poynt whē he in­tendeth to shew briefly what his doctrine is: It is (saith he) a lear­ning to renounce or forsake ourselues. For so long as we followe [Page 260] our own trace, we must needes go ful cōtrary to Gods wil. So then it is not without cause that S. Paule saith in this text, that the whole law cōsisteth in this poynt, that we loue our neibours. But it beho­ueth vs to mark, that by this word neibour, God meeneth not our kinsfolk & friends, at whose hāds we hope for some profite or ad­uantage, or which haue deserued some recōpence at our hands: but he wil haue vs to haue an eye to the cōmon aliance which he hath set amōg vs. Therfore we be al formed after his image, & we beare his mark. Besides this, we be al of one nature, & that ought to hold vs in true vnitie & brotherhod. But many make thē selues vnwor­thy of it: for some be ful of wilinesse & malice like foxes: some are full of pride like lions: some are like rauening wolues, that seeke nothing but to deuour al: and othersome are ful of shrewd turnes and harmefulnesse [like Apes.] All these (as much as in thē is) do cut themselues off frō the aray & companie of neibours: but in this cace we may obserue Gods order. And although men on their side deserue not to be counted & taken for neibours: yet notwithstan­ding in bearing them loue, wee shewe it is good reason that God should ouerwey our owne naughtinesse. VVee see then that suche as are our enimies & labour to deuour vs, do notwithstanding not cease to be our neibors, in respect of the order that God hath set And for the same cause also our Lord Iesus Christ telleth vs, Matth. 5. g. 46. that it is no charitie to recōpence him that hath done vs a good turne or seruice, nor to loue those whom we like off, or at whose hands wee looke for some profite. For the heathen do as much as that comes too, but they do it not to obey God & his law, and when we haue regard of our own profite, it is rather a louing of our selues thā any poynt of charitie. For the marks that chatitie shooteth at are God and the communion or felowship that ought to be among vs, as I haue said afore. Now then we see it is a true proofe that we be desi­rous to loue God, when we indeuer to doo good euen too them that are vnworthy of it. Moreouer the adding of this saying, as our selues, is not to the intent that euery man should first loue him selfe, and then afterwarde loue his neybour nexte. But our Lorde ment too rippe vp the sore th [...] hindereth vs too liue in charitie: whiche is (as I haue tolde you alreadie) that if men were not [Page] so giuen to selfeloue as they be, there would be good loue & agree­ment among all men: but forasmuch as wee be so much giuen to loue ourselues, and the excesse of that affection blindeth vs in such wise, that it bereeueth vs of all reason, equitie, and vprightnesse: therfore God saith that we must loue our neighbours as ourselues. For were not that sayd expresly: we would talke muche of louing our neighbours, & say they ought to be loued: but all would be but dissimulation, after the maner of these hypocrites, whiche protest that they would their enimies no harme, but rather that they wish them good, and could find in their hearts to procure thē good. But let vs come to the triall that God setteth downe heere, & let euery man looke into himself, & then let him iudge whether he loue him self to much or no, or whether the loue that he beareth towards his neybours, be not ouerfaynt & cold. To be short, here God ment to remedie the hypocrisie wherwith we be too much blinded. Also he ment to waken men, that they might learne to leaue their flattering of thēselues when it is sayd, it is not inough for you to loue one an other, but ye must loue your neibours as your selues. And thereby we see how farre we be wide from the perfection of the Lawe, and that it standeth vs in hande to fight agaynst our owne nature that we may obey God. VVhat is then the true exercise of Christians? It is to acknowledge & bewayle their own sinfulnesse and infirmitie in discharging their dutie towards God, and thervpon to labor and indeuer to winne of them selues from day to day, so as their lustes may not ouermaster them, but rather that God may haue such su­perioritie, that in stead of louing our selues, we may labour to im­ploy our selues in dooing good whersoeuer he calleth vs. Further­more S. Paule hauing shewed the perfection of the law, & the mark that wee muste ame at to rule our life according to Gods worde, addeth that if men doo bite and snatche one at another lyke Dogges and Cattes, they muste needes bee consumed in the ende. And this is too shame them the more, whiche are so fleshed in their quarellings and brawlings, and doo so close their eyes agaynst all reason, that they care not what come of it so they maye satisfie their luste of reuenging. And what shall yee [...]ne by it sayth Sainct Paule? Naturally yee couet too preserue youre selues: for that is [Page 261] common too vs euen with the beasts. Yee see that the beast which hath nother reason nor vnderstanding, doth notwithstanding labor to preserue himselfe, and shunneth harme. Much more reason is it that men which discerne betweene good and bad, should haue the same indeuer of mainteyning themselues, and of continuing safe & sound. But now let vs see what followeth vpon hatred, quareling, brawling, strife, rayling, and such other like things. It followeth that wee must bee all consumed in the end. Needes then must the diuel haue vtterly bereft them of all reason, which rage and rushe foorth after that fashion in their excessyue hatred, and cannot by any mea­nes bee moderated. Too bee short, S. Paule sheweth that although there were no Lawe of God too make vs afrayd too offend him: yet if wee were well aduised or had any droppe of discretion in vs: wee should haue some stay of ourselues, so as wee should not quarell and brawle one with another as wee doo. But wee runne wilfully and as it were of set purpose into our destruction: and that is ageinst nature. Yee see then how diuelish men become whē they bee once chafed, insomuch that they seeke their owne decay. And why do wee hate our enemies? It is bicause wee will needes gyue brydle to our affections. But marke our excuce: O (say wee) they ment mee harme, they procured it, and they haue done it. Very wel-what for that? VVhat shalt thou win by making two diuels of one (as the prouerb sayth)? or by seeking too make the fyre too burne hotter which is kindled ynough and to much alreadie? It wyll but dubble his rage and make him feercer than he was before. Seing it is so: why wilt thou go about to end the matter with the destruc­tion of you both? Howbeit, if wee should do it in none other re­spect than that, it were not ynough: for therin wee should bee too fleshly. For if I absteine from all hatred, bycause I shoulde receyue harme by it, I doo still seeke mine owne profit. But God will haue vs to shet our eyes continually in respect of our owneselues, and to shake of all ill will, and to tread all strife vnder foote. And why? To the end that he himselfe may haue all maysterhod ouer vs. And although men giue vs cause too hate them for their naughtinesse: yet notwithstanding forasmuch a God hath knit vs together, let vs abyde in that vnitie. Therfore the honour that wee must yeelde [Page] vnto God, is to renounce ourselues, to the end we may loue them that hate vs. And as I haue tolde you alreadie, this warning is not superfluous. For Sainct Paules intent is too shame suche as are so firie at the first dashe, that reason can neither appease them nor stay them. Therefore when men be so hot, and fling themselues at al aduenture: things must bee alledged agreeable to their nature, to make them ashamed, that they may bee drawen too the obedi­ence of God. S. Paule then ment heere to bring vs by little and lit­tle to the ouercomming of all our affections, which are to farre out of square, too the end that whensoeuer wee bee prouoked to hate any man, or to be reuenged of him, we may consider thus with our selues: what will bee the end of it, but that we shall one of vs con­sume another lyke dogges and cattes? And when we haue conside­red that, wee must proceede yet further: which is, that althoughe our hatred myght aduaūtage vs neuer so much, although we might alwayes haue the vpper hand of our enemyes, and although wee could bring all our practizes and attempts to effect: I say although wee might haue aduauntage by gyuing head to our passions: yet were it but a prouoking of Gods wrath, seing we could not yeelde so farre vnto him, as to loue those that are vnworthie. Sith the case standeth so, let vs bee afraid & submit ourselues with all humilitie. And forasmuch as it is a hard thing, let vs fight so much the more manfully, tyll God haue gotten the maysterie, and wee renounced our selues as I sayde, forsaking all our owne nature, too the ende that wee may keepe the sacred vnitie which he did set among vs, when it pleased him that wee should bee one flesh. Now herevpon Sainct Paule addeth, that if wee mind to restreine the lustes of our fleshe from reigning in vs: wee muste walke in the spirit. Further­more the battell is ryght harde: so that wee doo not what wee would do: but although God haue reformed vs and touched vs to the quick, so as wee would fayne please him in all poynts: yet not­withstanding wee shall not yet atteyne too perfection, bycause our owne nature will alwayes leade vs vntoo euill. But before wee go any further, wee must marke that by the word Fleshe, Sainct Paule meaneth all that is in man, and [...] what euer we bring with vs by our birth. According also as our Lord Iesus Christ declareth sufficiently [Page 262] in the third of Iohn. Iohn. 3. a. 6 That which is borne of fleshe (sayth he) is flesh. By the woorde Spirit he meaneth not the Soule of man, but the grace whych God giueth vs when he bringeth vs backe to his obe­dience, & correcteth our vyces & all that is contrarie to his word. And the terming of men by the name of Flesh in the holy scripture. is in way of contempte. But yet in this texte it is a marke of vyce and corruption. Sometymes when the Scripture speaketh of flesh, it saythe: Psal. 78. d. 39. verie well, what else are men but fleshe? that is too say, but rottennesse? Ageine, all fleshe is grasse. And ageine, what are the Aegyptians? Esai. 40. b. 6. They bee fleshe and not spirit. Yee see then that vnder this woord fleshe, men are taught their owne frayltie, and doone to vnderstand that they be but earth and dust, Esai. 31. a. 3 wormes, and woormes meate. And this serues first of all to humble them. But when fleshe is matched ageynst Spirite, then are not men taken in their first state as they were created of God: but it serueth too shewe that they bee corrupted and full of infection and wic­kednesse, so as there is no taste at all in them to discerne aright, but they are vtterly peruerted in all their lustes. Yee see then that whereas our Lord Iesus Christ sayth wee bee fleshe euen from our birth: his meaning is that wee bee blind wretches, which haue no wit at all too come vntoo God: and that although he haue put an vnderstandyng in vs to discerne good & euill: yet notwithstāding wee bee growen brutish, and cannot come to him, and al the reason that we haue, serueth but to make vs vnexcusable: and finally that we couet nothing but vtter euil, & that loke how many affections wee haue, so many are the enemyes that fighte ageynst all rygh­tuousnesse. Lo how the holie Ghost blazeth our armes, wheras most men bragge of their owne free wyll and of their vertues: it is sayd that there is nothing in vs but starke corruption, & that the same is as an enmitie against God, and separateth vs from his righ­tuousnesse. True it is, that our Soule or mind is oftentimes called by the name of Spirit: for the woord Spirite or Ghoste betokeneth an inuisible substance, which cannot be seen nor felt as can a body. The Angells are Spirites, and so are the Diuells also. Howbeit these are corrupted spirites and alienated from God, so as there is nothing but vtter wickednesse i [...] [...]em. So then our soules also are [Page] Spirites, but yet they bee spirits infected with sin, which thing hap­pened too them when wee were chaunged and abaced and Gods image defaced in vs by the fall of Adam. Now then there had need to be some renewment therof: and that renewment is called spirit, which is when God reformeth vs and maketh vs new creatures by his holy spirit. The first poynt wherof is, that we be inlightened so as we conceiue the things that were hidden from vs by nature: for faith is the speciall gift of God, bycause it is impossible for man to conceiue the things that are for his soule health, vnlesse God haue wrought in him. Yee see then that fayth is a gift of the spirit (as wee shall see hereafter in due time and place) insomuch that as wee haue not one good motion to come vnto God, and to frame ourselues to his will, except he gouerne vs: so also forasmuch as he hath a­dopted vs, he giueth vs his holy spirit, which is the true marke that sheweth vs to bee Gods children. Too bee short, looke whatsoeuer God putteth intoo his chosen and faithfull ones too correct theyr wicked and sinfull nature: the same is comprehended vnder the word Spirit. Now S. Paule sayth that wee must walke after the spi­rit, and then wee shall not fulfill the lustes of our fleshe. Hereby he giueth warning too such as delight too much in their owne vyces and take leaue to do naughtily vnder pretence that they be not a­ble too withstand it. Heere he wakeneth them vp, and telleth them that they be without excuse: and that although they bee giuen vn­too naughtinesse, yet they ought too seeke the remedie of it. And what is that? Truely wee shall not finde it in ourselues, but God will supply in that behalfe, by giuing vs grace to fight in such wyse against all our lustes and wicked affections, as his holy spirite shall reigne in vs, and get the vpper hande of them. God will not de­ceiue vs in making vs such promise: and therefore let vs hye vs to him as diseased folke to a Phisition. To bee short, S. Paule hath an eye to the excuse that men would bring, and are wont too bring in this cace. O (say they) wee bee fleshly, and charitie is an Angelicall perfection: and how then can wee keepe it, seing wee be giuen to all euill, and our owne sinfulnesse caryeth vs away? If sinne reigned not in vs, then it might be sayd that wee ought to bee vnited vntoo God: but our frayltie is to great. Thus yee see what excuce many [Page 263] folke alledge, thinking to be quit by it. But S. Paule sayth: It is true that there is nothing but a gulfe of all naughtinesse in vs, and that as long as men slumber after that fashion in their owne affections, they must needes serue the diuell, and become euery daye more beasts than other: but seeke the remedie. God calleth you to him by his Gospell, he offereth you his holy spirit. So then, condemne the euill, that yee may be sorie for it, and God will so worke in you as he will get the vpper hand of all your affections. Yee see then what S. Paule ment in this text. Neuerthelesse therwithall he ment too giue an ouerthwart blowe to those ageinst whom he disputeth. For I haue tolde you heeretofore, that the deceyuers which had troubled the Church of that Countrie, were giuen to many pelting tryfles which were vtterly needelesse, in so much as they grounded all holynesse vppon the Ceremonies of the Lawe. Now, it is true that Gods inioyning of the Ceremonies for a time was not in vain: for they were figures till the comming of our Lorde Iesus Christ. But now that he is come, they bee vnprofitable things, and things that hinder vs from walking as we should do. For the Ceremonies and shadowes were helpes to bring the auncient fathers too our Lord Iesus Christ. But if wee should holde them still now adayes, they would make vs to turne our backe to Iesus Christ: so that it is not without cause that S. Paule hath shewed heretofore, that the keeping of such things is no more of any valew: and he wil speake yet more of it hereafter. Now then forasmuch as he had to dispute ageinst such as did set forth the Ceremonies, he sayth vntoo them, walke after the spirit. As if he should say, consider which is the true seruice of God: it consisteth not in Lampes, nor in Incense, nor in Circumcision, nor in the obseruing of dayes, nor in forbearing too eate any certeine kind of meates. These are not the things wheron God will haue his to rest: but [he will haue them to rest] vpon his spirituall seruice. Therefore walke yee in the spirit, and then shall yet not fulfill the lustes of the fleshe. Howbeit, as I haue told you before, this is not all. But yet by the way S. Paule doth after an indirect maner glaunce at this, that the deceyuers ageinst whom he stroue, were graueled in those small and light [...]ings, which are but as introduc­tions of this world, and as traynementes of yong children. For as [Page] much therfore as they were vtterly intangled in thē: he telleth the Galathians that they must walke in the spirite. Furthermore (as I haue declared alreadie) here he setteth downe the true meane too knit vs togither in loue. For it is vnpossible for vs too come vntoo God and too forget all enmitie, till wee haue fought manfully [a­geinst our owne affections] And the remedie therof (as I sayd) is in God. Therfore wee must pray him to increase the grace of his holy spirit more and more in vs, and then wee shall finde that the fleshe, how furious so euer it bee, how great bubbles and boylings so euer it cast vp, yea and though it seeme like a wyld beast that cannot be tamed: I say wee shall find that it shall not be stronger than Gods spirit, and the grace that shal bee giuen vs from aboue, which shal be able too bring vs backe, and too hold vs vnder the yoke and obe­dience of our God. Too bee short S. Paule declareth, that the cause why we cannot resist our leaud lustes, proceedeth of our own neg­ligence and coldnesse, bycause euery of vs fodeth himselfe in hys naughtinesse by vaine selfsoothing, and wee go not too God with such affection and zeale as were requisite. Then let vs conclude that there is no excuse for men when they sinne. For they delight in it, and woulde fayne that God shoulde let them welter in it, and (as much as they can) they flee the remedie and amendment of it, yea and they bee so sotted in it, as they passe not too prouoke Gods wrath, bicause they cannot in any wise abyde too bee taught. It is true that sometymes they will well ynoughe protest wyth theyr mouth, that they would very faine haue their nature: and inclinati­on chaunged: but yet would they still couenant with God, that he should let them alone as they be, without altering of any thing, af­ter the fashyon of a sicke man, who if his disease doo presse hym, wyll saye, ô I woulde fayne bee healed: but yet for all that, when he commeth too receyuing of counsell at the Phisitions hand, and that he should be appoynted a dyet: he will not yeeld to that. The Phisition giues him good Counsell, and hath helpes ready to heale his disease: but yet notwithstanding, the patient excuseth himselfe, saying, O Sir, my hart will not serue mee too doo it. If a sicke man will needes drinke, and in stead [...] heate take colde, and bee so vn­ruly as he cannot bee brydled, but refuseth all that is ministred too [Page 264] him for his health, and playes the mad bedlem: he may well pro­test that he would fayne be cured, but the flat contrarie appeereth. Euen so is it with them that resort vnto God too pray him too go­uerne them in such wise by his holy spirite, as they may bee chaun­ged and forget all their lustes, and put them vnder foote: and yet in the meane while will needes continue and welter in them still. Thus yee see in effect what wee haue to beare in mynd. Neuerthe­lesse it is certeine that although wee pray to God earnestly, and e­uery of vs streine himselfe to subdue his wicked affections: yet we shall not ceasse too haue infirmities still howsoeuer the world go. I speake not of the hypocrites, I speake of the true childrē of God. For they that haue profited most in all perfection, go still as it were limping vntoo Godward, neither doo they what they would as S. Paule will adde anon after, and as he sheweth more at large in the vij. to the Romans. Neuerthelesse assone as the faithfull feele theyr disease, they seeke the remedie of it in God, yea and they seeke it earnestly & vnfeinedly, and perceiue that his succor surmoūteth all their owne leaud affections. According herevnto S. Paule sayth, yee shall not fulfill the lustes of the fleshe. He sayth not, that of all our lyfe long Satan shal not tempt vs to do any euill, nor that wee shall not haue store of prouocatiōs, for our flesh shal alwayes haue his stings to stir vs vp vnto naughtinesse. Therefore we shal be tempted to all vices: but yet shal we withstand thē by Gods grace. And not with­out cause is this added: for if we were not warranted that God ac­cepteth our seruice though it be faultie & we weake, & though we run not with such corage as were requisite: euery of vs should be as it were beatē down, and in the end wee should fall into dispaire as it happeneth to diuers, who vpon the examining of their owne liues, finding thēselues so vnperfect & still far off frō God, thinke thēsel­ues not to haue profited at all, and thervpon fall to chasing & fret­ting, & finally become starke mad. Truly we ought to go foreward to the sayd perfection, and to labor continually for it: but yet how­soeuer wee fare, let vs not ceasse to seeke God though we cannot come at hym by reason of the great number of lettes and impedi­ments, & though we now and [...] make false steppes, & our wic­ked lustes hold vs backe, hinder vs, and lie sore vpon vs (as I sayd:) [Page] let vs not forsake our way for all that, though wee bee shaken now and then. Although then that by nature we cannot keepe our way lustily to come vnto our God: yet is it ynough that we fulfill not the lusts of our flesh: for although we feele them, & although they be ouerstrong in vs: yet if we ouercome them God accepteth it, & forgiueth vs all the whole default. According wherunto S. Paul ex­horting the faithfull not to cast downe their harts out of measure: saith that the flesh reigneth not in vs. He saith not that wicked lustes and sinfull affections dwell not any more in vs: for we shall neuer bee rid of them till it please God too take vs too himselfe? Then till such time as wee bee out of this world, there shall alwayes bee blemishes and spottes in vs, and wee must be fayne too stoupe vn­der the fardell of our sinnes and infirmities, and that is too the in­tent to humble vs the more, and to shew that our lyfe is a continual battell. Moreouer although sin dwell in vs, yet must it not reigne, but Gods spirit must get the vpper hand of it, and that shal be done when wee flee vntoo God with an earnest zeale, praying him to re­medie the euil which passeth our power to amend, and in such wise too increase the giftes of his spirit in vs, as wee may ouercome all things that do as it were hold vs downe. Thus ye see what S. Paule ment by that saying in this text. And he addeth therevnto, that the spirit lusteth ageinst the fleshe, and the fleshe ageinst the spirit, so as we doo not the thing that we fayne would doo. Here his meaning is to quicken vs vp to keepe good watch, yea and too haue our harnesse alwayes vppon our backes as they say, and too bee in a readinesse ageinst the enemye. If wee were cleere from all vyces, and that all men without gaynsaying dyd follow the thing that God commaundeth by hys worde: wee shoulde not neede too streine ourselues much, no more than the Angels of heauē, who neede not to fight, for they be ready to do al that is cōmaunded them. Forasmuch then as there is no rebelliousnesse in the Angels: therfore also they haue no stri­uing when they should giue themselues to the seruice of God: for they bee wholly bent and inclined thervnto. But S. Paule letteth vs that wee must not bee slouthfull in seruing of God. And why? for our nature draggeth alwayes [...]ke, and wee shoulde neuer loue goodnesse, except wee were inforced and compelled to it. There­fore [Page 265] men must inforce and constreyne themselues, and mainteyne battell as against a deadly enimie, when they intende to go forward in goodnesse. And who bee our enemies? Truly the diuell is the cheefe, and he giueth vs terrible assaults. But yet therwithall, all our owne thoughtes, all our owne affections, all our desires, are all deadly enemies that labor to bring vs to destruction. Nowe if they fight against God, it is certaine that they bee also against our saluati­on. VVe see then how S. Paules meaning here, is as though he had cried out alarū, to shew that if Christians be either slepish or sloth­full, and think to serue God at their owne ease: they beguile them­selues, & that forasmuch as they haue battell vpon battell to indure without end or ceassing, and Satan tempteth thē day and night, wal­king about one while with wiles and treason, and another while set­ting vpō them by open force to driue thē out of the way: they must arme themselues throughly, and enter into the incounter, and hold it out to the end, & not loke to haue any peace or truce, til God take them out of the world. Ye see in effect what S. Paules doctrine im­porteth. And this exhortation is more than necessarie for vs, bicause most men think it ynough, if they haue but some little deuotion or willingnesse to serue God: and although they welter in much filthi­nesse, al is one to thē: and othersome repine when they see how hard a thing it is to rule their life wel. And how is that possible? God see­meth to presse vs out of measure, for he seketh not what may please vs, but rather condemneth it. But how shal we bring to passe that we may put our selues to it? For our inclination goeth clean contrary to his will. It seemeth then that he mocketh vs when he preasseth so vpon vs: and why doth he not giue vs another maner of nature than that? Lo how diuerse men blaspheme God, in hauing an eie to their owne sinfulnesse. Howbeit to the end that none of vs fall asleepe, ne thinke himself to haue performed al that God cōmandeth, when we shall haue folowed some path halfe way, nor be vtterly thrust out of the way altogither: S. Paule sayth that the flesh lusteth against the spirit, and the spirit against the flesh. In saying that the flesh lusteth, he doth vs to wit, that we shall neuer be able to serue God without disquieting, bycause we shall haue many lets, and be continually tēp­ted vnto euill. Yea and whē we be [...] [...]eterminately bent to submit our [Page] selues wholy vnto Gods word and righteousnesse: yet neuerthelesse the diuell shall euen then haue his ropes to draw vs one way or o­ther. Again, he will in such wise amaze vs, as our fleshly desires shall still be a hinderance to vs, and not only that: but also make vs too draw backe the cleane contrarie way, so that when God calleth vs on the one side, wee shall bee caried with a rage too the other side. Nowe seeing that the flesh lusteth after that maner against the spi­rite: let vs determine to fight manfully, and let it not greeue vs so to do. Although we ought to wishe to bee as Angelles, so as there might be no striuing in vs, but that al our abilitie might be imployed too the seruice of God, yet notwithstanding, whensoeuer wee bee letted to do well, let vs learne to streyne our selues, and to holde our selues as prisoners: and althoughe the same fall out greatly to our discontentment, yet neuerthelesse let vs go on still further, that God may winne the vpper hande of vs. Let vs learne too hate our selues, to take displeasure agaynst our selues, and to be reuenged of our owne naughtinesse, 2. Co. 7. c. 11 as Saint Paule sayeth in the second too the Corinthians. For Repentance importeth that men should condemne themselues, hate themselues, and take vengeance on themselues, when they see their whole life corrupted, and that they should vse an holy anger against it. In sted of desiring to be reuenged of our e­nemies when they haue done vs any harme, we should be chafed & angry with our selues, yea and punish our selues for faults, when we cannot frame our selues vnto Gods wil. But forasmuch as we might become desperate, and euerie man replie, Al [...]s, how should we fight after that fashion? VVhere is our strength? For there is nothing but weaknesse in vs, and againe we see that the diuell is so mightie and strong an enimie, as wee can neuer bee able to subdue him, and our lustes are as mad beasts, without reason, without measure, without stay: by reason whereof we be as good as vanquished, euen before a­ny stroke be striken: S. Paule sayth that the spirite doth also lust a­gaynst the flesh: that is to say, tht whereas we be prouoked to do euill of our owne nature, and the diuel thrusteth vs forward, it stan­deth vs on hande to fight so much the more valiantly against all the temptations wherewith we be pri [...]d and spurred. And in so doing we haue a good helpe. For who [...]all gaine the goale? VVho shall [Page 266] haue the vpper hande and maystrie? Shall the corruption that is in vs? or shall the power of God haue it? Therefore whensoeuer God listeth to vtter the grace of his holy spirite, he shall alwayes bee the stronger and win the field, how great hardnesse soeuer there bee in the matter. So then let vs do so much honour vnto God, as to trust that he will vphold vs, and make vs to winne the battel, and let vs march on boldly vnder his banner, howbeit in calling vpō him with reuerence and warenesse. For (as I haue shewed alreadie) S. Paule ment not to make it too hard a matter, bicause men are ouermuch inclyned to slouthfulnesse. He ment not to rocke men asleepe: no, but he telleth vs, first that wee must become enemies to our selues, and fight agaynst our owne thoughts, and agaynst all our affections, to serue God aright. But nowe, bicause we might be astonished, and euerie of vs might drawe backe bycause it is impossible for vs too bring it aboute: hee sayeth, Shall not Gods spirite get the vpper hande? Yes, but wee haue it not. And of whome is that long, but for that wee resort not too him that is readie too giue it vs, Esa. 55. a. 1. yea verely in such measure and portion as he knoweth too bee for our behoofe? Our Lorde crieth by the Prophete Esay▪ All you that bee athirst, come to the water, take both wyne, water, and milke, with­out money or ware: for I am readie too giue you bountifully as much as you neede. Lo howe God speaketh. Likewise our Lorde Iesus Christ also telleth vs, that he is the true fountaine whereout of it behoueth vs to draw, Iohn. 7. f. 37. and that we shall bee satisfied with his ful­nesse, according as he saith in the .vij. of S. Iohn, that whosoeuer com­meth to him, shall drinke his fill of water, yea and haue such a well in himselfe, as Riuers shall gushe out of it, so as hee shall not onely haue ynough to serue his owne turne, but also the waters shall flow out of his bellie, if hee suffer Iesus Christ to poure out his spirite vpon him, for he is prest and readie to do it. So then although Gods spirite bee a great waye off from vs: yet shall wee receyue y­nough of it, and God is readie to giue it vs, and hee will doo it by­cause he hath promised it, and forasmuch as hee allureth vs so gent­ly, wee shall receyue as muche as shall sted our turne. Therefore like as wee bee warned heere too fight, yea euen wyth myght and mayne: so on the other syde [...] shewed vs that our victorie is [Page] most certaine and infallible, so we seeke succour at Gods hande, ac­knowledging our own weakenesse, and confessing humbly that we can do nothing. If wee repayre to our God, and desire him to bee our Phisition: his holy spirite shall not be so weake, but he shall o­uercome all the passions of our fleshe, and giue vs the grace too go through with all the battels that shall bee set agaynst vs. And nowe againe Saint Paule sayeth, that the faythfull do not what they woulde: and that is to giue them courage still, that we may learne to go on forwarde, though we can not bring all the things to passe through­ly and perfectly which God sheweth vntoo vs▪ And this is needfull as I sayde: for else wee shoulde bee hypocrites, and beare our sel­ues in hande that nothing were amisse. But such pride were intol­lerable: of which sort we see some mastife dogges, in whome there is neyther feare of God nor Religion, and yet they preach that the faythfull ought to be perfect. And that is a diuelish blasphemie, and such a one as wee ought too abhorre. There are others that dis­payre when they see that they cannot discharge their duetie to­wards God. To the end therfore that we may neither be hypocrites nor yet faint, S. Paule sayth that we do not all that we woulde. But howsoeuer wee fare, wee muste come backe to that which he tou­ched not long since: namely that we fulfill not the lusts of the flesh when wee bee gouerned by the holy Ghost. So then, first let vs vnderstande, that wee bee so giuen vntoo euill, that a man cannot wring out one drop of goodnesse out of our thoughts & affections, but they alienate vs quite and cleane from it. Marke that for one poynt. Secondly let vs trust in God, that notwithstanding our vi­ces, yea, and rebellions, he will make vs to walke in his obedience. For wee shall be gouerned by his holy spirite, who will make vs too feele such a working in vs, as we shall not be hilde backe nor hinde­red too go forwarde in our good race, but keepe on still to the mark that wee ame at. Thirdly, if wee see yet some resistance in our sel­ues, and that wee had neede too bee inforced more and more, by­cause that many ouerthwart things doo let vs, insomuch that wee doo euen fall, or else happen too runne astray: let vs not bee dis­couraged for all that, but let vs followe the holy calling of God, and still learne effectually to cut o [...] our vyces.

[Page 267] And to bring that to passe, let vs be sorie for them, and confesse them willingly before God. But howsoeuer wee fare, let vs not thinke our selues forsaken of him, though our life be neuer so vn­perfect. Thus ye see that the thing which we haue to beare in mind, is that all the imperfections and infirmities that wee feele as yet in our selues, shall not restreyn our indeuering to submit our selues to our God, and to frame our selues more and more in his feare, & yet notwithstāding that in the meane while we shall not haue any towel of flatterie before our eies to blind our selues withall, but we shal be hartily sory, cōfessing our selues to be excedingly indetted vnto him and yet neuerthelesse aspiring stil to the perfection wherevnto we must go onward all the time of our life, and therwithal acknowled­ging that we are all forlorne and damned, vnlesse that he of his infi­nite goodnesse do beare with vs for our Lorde Iesus Christes sake.

But now let vs fall downe before the Maiestie of our good God with acknoledgement of our faults, praying him to make vs feele them more and more, so as wee may not onely confesse them with our mouth, but also be touched with such true repentance and pure zeale, as we may indeuer to giue our selues wholly vnto him, and to cut off all the superfluities that are in vs, and as the same may cause vs to frame our selues to his holy wil, and to serue him in such vni­on and concord, that we may be giuē to magnifie him with one hart, and with one mouth, thereby shewing that we be rightly knit vnto him in the adoption which he sheweth vs by his Gospel, wherby he sheweth himselfe to be our father, as faine as we would be his true children. And therfore let vs al say, Almightie God our heauēly. &c.

WEe haue seene this morning, that men are con­demned before God, so as there commeth no­thing of them but vtter filthinesse & infection. Now if God bee the rule of all perfection, then of necessitie all that is contrarie to his nature & word must needs be starke naught. But it is cer­tain that the flesh is at cōtinuall war agaynst the spirit. Therfore therein it is declared that so long as mē follow their owne swinge, they be deadly enemies too God all theyr lyfe long. Seeing it is so, we must needes conclude, that there is nothing in vs but vtter lewdnesse and sinfulnesse. Nowe when we heere such sen­tence giuen of vs, we ought to be vtterly abashed. For it is the defi­nitiue sentēce of the heauenly iudge, against which there lieth no ap­peale, and againe Gods speaking is with effect. Therefore seeing he hath pronounced that we be wicked and froward by nature, he will immediatly do his office. So then we must come to account before him: but we see that men are so sotted either in their hypocrisie, or in their selfweening, that they passe not of prouoking Gods wrath agaynst them. For euerie man flattereth and fodeth himselfe in hys vices, insomuch that we cā neuer be drawne to a true acknowledge­ment of our sinnes, but by force. And it is euident that our doing of it is with windlasses and bystarts, and which more is, we become so shamelesse that wee seeke fonde shifts and excuses, as though they could help vs before God. Therfore it is not ynough for vs to heere generally the sentence of condēnation vpō vs, but God must be fain to discouer our lewdnesse, that w [...] [...]ay be ashamed of it [...] and more­ouer [Page 268] to specifie & point with his finger; the vices that are apparant and notorious before mē. And that is the cause why S. Paule hauing said this morning that men in all their thoughts & affectiōs do fight against God: addeth this declaration which we haue now presently heard, as though he brought forth the fruites, to the ende that men might thereby iudge what the tree is, bicause the roote which is the cheef thing lieth hid. Thē like as the tree is knowne by his fruits, so also the sinfulnesse that reigneth in vs, and in our nature is founde out by the workes that come of it. And so we see why S. Paul addeth here, that the workes of the flesh are manifest. As if he should say, men shet their eies that they may not perceiue their owne naughtinesse, and beare themselues in hande that there is nothing but vertue in them, when notwithstanding, their vices are so huge and excessiue, as they be readie to burst with them: when they haue pleaded their best, & sought al the starting holes that cā be, whē they haue wrung their mouth awry, & turkined things neuer so much, yet must they in the end come to this point, that our life crieth out loude & shirle what we be. Therfore the works of the flesh are all manifest. So then this is inough to disproue such as would faine cloke thēselues & vse painting, as though they were not giltie before God. Truth it is that S. Paul doth not make here a ful beadrol of al the vices that god cō ­demneth in his law: but only setteth forth some examples wherby a mā may easily iudge of al the rest. For he must haue made a lōg pro­cesse, if he had intended to haue made such a reckning vp of thē: but this was inough, that such as wene to gain by their hipocrisie might be cōuicted here, as ye see they be. And for the better vnderstāding hereof, we haue to mark breefly, which is the rule wherby to walk in obedience towards god, Tit. 2. c. 11. according to the. 2. of Tit. wher it is said that gods grace appeered to the ende we should lead a holy conuersation here beneath in this world, in modestie & rightuousnes wayting for the hope of the life that is promised vs, & for the comming of the great Sauior, which must gather vs vp to himselfe into the kingdom of heauē. Ye see thē that the thing wherein christians must exercise themselues & wherto they must wholly apply themselues, is first to know that they haue not their euerlasting rest & heritage here, but that the worlde is but as a strange Countrey wherethrough they [Page] must passe, and therefore that they must alwayes haue their eyes lifted vp to heauenwarde. That is the chiefe poynt. But that cannot be done, but the faythfull must needes therewithall call vpon God, and resort wholly vnto him. And as touching theyr life Saint Paule sayeth that it hath three things in it: namely, holynesse, that wee serue God soundly and substancially with a pure heart, vtterly re­nouncing all the vnclennesse of this worlde. That is the first point. The seconde is, that wee must not bee wanton and vnhonest, but that we must leade an honest life. The thirde is, that we wrong no man, nor vse any deceyte or crueltie, but that we indeuer to do our neighbor good. Lo what the life of Christians is. But S. Paule sayeth heere, that if men will not acknowledge themselues to be vtter eni­mies too God, and full of all naughtinesse and rebellion: let them but make a short inquirie, and loke into their life, and they shall find that some of them be whoremongers, some drunkardes, some giuen to all ribawdrie, some murtherers, some Sorcerers, some sedicious, some full of ambition, and othersome desirous to sowe abrode dar­nell and troubles, and to bring vp sects to peruert Gods truth with their corruptions. Thus ye see what is to bee found in men if theyr liues be well serched. But what shall they win by going to law with God, and by labouring to couer their lewdnesse with shifting? no­thing at al. Howbeit they confesse not it with their mouth: it is their life that must speake it: their life togither with al their workes that are knowne in it, beare record of the things that I haue sayd, and so there needeth no more disputing. Furthermore, when as S. Paule sayth that the workes of the flesh are manifest: he meeneth not that all those whom God suffereth to follow their naturall swinge, and whom he gouerneth not by his holy spirit, are atteinted with all the vices here named: but that there is not any man which is not so cor­rupted, that he abandoneth himselfe sometime to one naughtinesse and sometime to two or three at once, as occasion serueth. Yee shall see many heathen men and vnbeleeuers, in whom there is no feare of God, nor any knowledge of his word, which haue some outward shew of vertue and honestie: yet is it no consequent that they bee not corrupted, howbeit that the [...]ection is hidden and settled in­wardly, and there is an impostun [...] that rotteth all within. Howso­euer [Page 269] the cace stand, there is nother rule nor measure in mannes na­ture, but all is out of order and confounded there. You see then that the thing which we haue to gather vpon this streyne, is that we must not bee beguyled with our owne hypocrisie, but euery of vs muste haue an eye too himselfe, and examine his owne life throughly, and then shall wee all haue cause to cast downe our eyes, and to shet our mouthes, and therewith to acknowledge that wee be wretched, and that there is nothing but damnation in vs. Truely although none of the things that S. Paule rehearceth heere doo appeere in vs, so as we be blamelesse before men, yea and seeme too bee little Angelles: yet ceasse we not too be wicked and vntoward, till God haue reformed vs. Neuerthelesse God giueth euery of vs sufficient recorde in our liues, whereby to cast vs quite downe, and to make vs giue ouer our pleading of our owne accord. Thus ye see in effect, that the meane to put this lesson in vre, is that if wee thinke our selues to bee any thing woorth, and perceyue not the wantes that are in vs: we must sift our life, and compare our workes with the things that God bid­deth or forbiddeth: and then wee shall haue a fayre lookingglasse, wherein to behold our leudnesse and filthinesse: and whereas it see­med erst that there was nothing but all purenesse and perfection in vs: God will shew vs to our faces, that wee be full of wickednesse. And yet neuerthelesse when wee shall haue considered this diuerse and many times: let vs therevpon conclude, that it is not the hun­dredth part of it. For we shall alwayes be dimsighted in finding out of our owne wantes. Although God constreyne and reproue vs in such wise as we cannot denie it: yet will he shewe in the ende, that for euery poynt that we haue knowen, there are a hundred that were hidden from vs. And verely when wee see our woorkes layd open before vs: it is to make vs go to the welspring of them. Many men are so grosse, that if they haue not committed whoredome, if they haue not playde the drunkardes openly, or if their filching and pilfe­ring haue bin so couertly and finely conueyed as noman could be­wray them, they thinke themselues quite and cleere. But S. Paules intent in saying that the woorkes of the flesh are manifest, is not to flatter men as though a sinne were not to be condemned till it were openly seene in deede. For [...] told you) wee must proceede from [Page] the one to the other. Then if whoredome, drunkennesse, robberie, murther, treason, blasphemie against God, troublesomnesse, & sedi­tion, be detestable things in thēselues: we must also conclude ther­vpon, that the wickednesse which lurketh within the hart, (as ambi­tion and pride, when men esteeme & like of thēselues too much) is detestable likewise. Also couetuousnesse when we haue a minde too other mens goodes, and all other like things are to bee condemned likewise. To be short, our outward doings beare witnesse that we be full of infection before God. And where is that infectiō to be foūd? In our desires, in our intentes, in our thoughts, & in all our doings, wee see there is euen as it were a well spring of all naughtinesse. So then, let vs bee drawen to such an acknowledgment of our sinnes, as wee may be hartely sorie for them before God. And wee see that in the Law there is such a fashion of teaching. God in his Lawe forbid­deth not fornicatiō, but aduoutrie: yea & at the first sight he forbid­deth not fraud and filching: what forbiddeth he then? Theft or rob­berie. He forbiddeth not lying, but only falswitnesse. Now then it should seeme to thē which know not the power of the law, that they haue well discharged their duetie, when they haue well eschewed those crimes. Rom. 7. b. 6 And that is the cause why S. Paule sayd that for a time he thought himself to be throughly rightuous, and that God could not haue blamed him for any thing. After the same maner do the hipocrites sotte thēselues in their own selfweening, and thervpō be­come mad if God find fault with thē, bicause they thinke he doth thē great wrong. And why? for they cōceyue not what the nature of the Lawe is. Rom. 7. c. 14. It is spirituall (sayeth S. Paule): that is too say, wee must be wholly reformed to frame our selues thereafter. But so long as wee follow our owne fleshly nature, all that we think, and all that we can say or do, shall be no better than sinne before God. So then, we must not looke only at the bare woordes that are set downe in the Lawe, [but too the things that are ment and conteyned in them.] God by setting downe the particular kind of Aduoutrie, ment too make all kind of whoredome hatefull: for if mariage cōtinue not whole and sound without impeachment, it peruerteth all order and ciuill poli­cie among men. God therefore vnder the woorde Aduoutrie, hath shewed that all whoredome and [...]chastenesse displeazeth him. [Page 270] Againe he sayeth, Thou shalt not kill. Is it then lawfull too beate a man? Iohn. 3. c. 15 No, nor yet to hate him: for (as S. Iohn sayeth) he that hateth his neybour secretely is a murtherer before God, though he nother tormēt him nor touch him with his finger: So then, vnder the woord Murder, God condemneth all wrong that we do to our neyghbours. Although then that we stirre not a finger to do them harme: yet if we hate them or beare them ill will, wee be condemned of murther before God. In like cace is it with Theft. For not only they that are whipped, hāged, or which haue their eares cut off are theeues before God: but also euen all those that beare the countenance of honest men and are in credite & estimation, are theeues too, if they deceiue and beguile their neighbors. VVhat countenance so euer they carrie to the worldward, though men be not able to accuse them of robbe­rie: yet are they theeues before God. As much is to bee sayd of all the rest. Likewise in this text, when S. Paule sayeth that the deedes of the flesh are manifest: he giueth vs such an instruction, as leadeth vs from the great to the small. And when wee shall haue bin conui­cted of our wretchednesse and vices, and our shamefulnesse is so dis­couered as we can no more replie too it: let vs then enter into an­other triall, that is to wit, of examining all our lustes which tempt vs vnto euill: and whither it be theft, crueltie, guyle, periurie, hatred, or enmitie, all those things are too bee condemned alike. For the Tree ceasseth not too bee euill, though men see not the fruytes of it at the firste dashe: but yet menne iudge of the nature of the tree by his frute, howbeeit that the tree keepeth his owne nature still. And this is too bee marked well, bycause that (as I sayde afore) although God dryue men too condemne themselues, yet they doo it but by halues, and for all that he can doo too them, they would fayne still that their faultes which are not seene too the worldward, should bee released them and neuer bee spoken of. As for example, he that is condemned for dooyng some wicked acte, will not excuse himselfe of it, for asmuch as he is inforced too confesse it whither hee will or no: But in the meane whyle, as for any entering intoo him­self, to thinke vpon Gods Iustice and his owne desert, and to consi­der that he had many tēptations before he came to the deede doing, and that he offended God a [...]dred times before his faulte came [Page] to light: it is no part of his thought. So much the more therefore doth it stand vs in hand, too marke well this warning whiche I haue touched already. And verely here we see the ouer grosse doltishnesse of the cheefe teachers of Papistrie, in that they say it is no sinne too thinke euill or to bee tempted, so wee consent not too it. A man (say they) may bee tempted to do his neighbour some wrong, he may haue some hartburning and malice against him to bee reuenged of him that hath displeased him, and if occasiō were offered, he might incontinently be sharpe set: but yet none of all this is sinne (say they) so there be no full consent and resolute purpose too do it. They doo but wring their mouth awry like harlots, or snuffe vp their snoutes lyke swyne that haue wallowed in dirt & filth. Though a mā grudge and chafe against God, yea and doubte whither he haue any care of him or no: and though he bee tossed and turmoyled with much di­strust so as he cannot by any meanes resort too God for refuge: all these things are no sinne among the Papists. And I say not that only the common sort are thus abused: but it is the resolute doctrine and determination of all their Vniuersities, that suche things ought not to be counted sinne. They can well ynough say that before baptisme all is sinne: but when wee be once baptized, then all is vertue: and although we doubt of God, although we haue much hartburning a­gainst him, and although we be tempted with much impaciencie: yet notwithstanding, be wee neuer so much prouoked vnto euill doing, or be we neuer so much shaken too and fro; all is well. To be short, though we be inclined to al things that God condemneth and disal­loweth in his lawe, and which are not lawfull for vs to do: it makes no matter at all. But they be well worthie to bee cast into such bloc­kishnesse. For like as they haue set vp Idolles and puppettes to wor­ship: so is it good reason that they should be sotted with their Gods, and make but a sport and play of rightuousnesse and vncorruptnesse, as if a man should play with a little childe. No maruell then though such maner of folke be harried away after that fashiō: for in asmuch they haue defaced Gods glory and brought it to nothing: they must needes become starke beastes. But let vs on our side marke what I haue alledged already vpon the other [...]exte of S. Paule, namely that the Lawe is spirituall, and therefore [...]hat if our manifest deedes doo [Page 271] proue vs too be rebelles against God: then surely as oft as wee bee tickled with any wicked lustes inwardly, although the same bee not knowen of men to make vs faultie to the worldward: God wil find an infinite number, yea euen a whole sea of them. Therefore let vs conclude that we be vtterly drowned in cursednesse to all respectes, till God looke mercyfully vpon vs and drawe vs out of it. Thus ye see in effect how wee must apply this saying of S. Paules too our in­struction: namely that for so much as we consider not by the vyces that are hidden in vs, that God commeth to examine our life: ther­fore we must learne to humble our selues. And secondly that when we see our sinnes to be such as are knowen and manifest to all men and vtterly vnexcusable, yea euen before children: we must be led further thereby: that is to wit, we must search our selues to the bot­tome, and vnderstand that all our lustes and al our thoughts are vt­ter rebelliousnesse against God. Now if euery man were diligent in examining himself after this fashion: surely we should all of vs haue cause to sigh and grone, all pryde & loftinesse would be layd downe, yea and we would be ashamed of our whole life. But it is seene that euery of vs turneth away as much as he can from the considering of his owne sinnes: wee cast them quite and cleane behind our backes. Yet notwithstanding God forgetteth thē not: howbeit if we would that he should forget them, it would behoue vs to remember them our selues. And that is the thing wherevnto S. Paule incourageth vs in this text. Furthermore wee see what fondnesse and ignorance, or rather beastlinesse hath bin in the Popish doctours, in that they haue thought this woord Flesh too be token nothing else in man but flesh­linesse or sensualitie as they terme it. For thus do they part it. They bee contented to graunt that there is nothing but corruption in all our lustes which they terme by the name of inferiour or lower: but in the meane while (say they) we haue our will free, yea euen in such sort as there remayneth some [sound] reason and vnderstanding in vs. Ye see then, that in the opinion of the Papists, man is then sen­suall, when he behaueth not himself according too reason, but yeel­deth to much eyther to whoredome, or to drunkennesse, or to glut­tonie, or to such other like things. But S. Paule mustereth Ambition or vaynglorie heere in the same it [...]nke with them. For whereof cō ­meth [Page] it that men beare such spite one to another, and heaue one at another to surmount eche other, and to be counted wizer or wittier than other men? Is it not for that euery man coueteth to be a iolly fellow to the worldward? And is that fault lesse to be condēned than whoredome or drunkennesse? VVhen a poore wretch that desireth but to eate & drinke, hath well filled his belly, he goes his way as he was wont, he desireth to be nother King nor great Lorde, he passeth away his time. Another that is giuen to play, goes to sport him with vnthriftes like himselfe, and is not tempted with ambition or desire of honour. Those then which seeme most honorable, & make moste of their paynted sheath, are moste fleshly sayeth (S. Paule), according also as we haue seene in the first Epistle too the Corinthians, 1. Cor. 3. a. 3 where he blamed them as fleshly, bycause they were at variance one against another about the doctrine, and were so fond & curious to be seene and had in estimatiō of men, in respect whereof also he mencioneth sectes & heresies. If a man trouble Gods Churche by false doctrine, whither it be in despite of some men, or to purchace himself reputa­tion & renowme: after the opinion of the Papists it is not to be said that it is fleshly dealing, it is to be sayd that it was but too suttle dea­ling. Yea, but S. Paule sayeth that heresie, vayne glorie, and strife or spiting, are workes of the flesh. Now then we see the thing that wee treated of this morning: to wit, that vnder the woord Flesh is com­prehended all that is a mannes owne, and that we must be chaunged and fashioned new againe, or else we shall be giuē to all naughtinesse. It is true (as I haue touched already) that although God suffer the Paynims and Infidelles to runne vpon the brydle, and haue not be­gotten them againe by his holy spirit: yet they may after a sort bee counted vertuous, and a man shall find some honestie in their liues, at leastwise all of them shall not bee whoremongers, drunkardes, or theeues. Ier. 17. b. 9. How then doth S. Paule call them fleshly? Bycause mans hart (as sayeth the Prophete Ieremie) is a deepe gulfe of iniquitie, whereof there is nother banke nor bottom to be found, and that doth the Prophet well bewray in saying, what a gulfe is the hart of man, and who is able to sound it? None but God (sayeth he). For we see how men flatter themselues, and are so festred in their naughtinesse, and so hardened in their sinnes, that [...]ey heape mischiefe vpon mis­chiefe, [Page 272] and sinne vpon sinne, and beare themselues in hand that their vyces are vertues, but yet their lyfe shall haue some fayre shew and glosse vppon it. But yet doth it not therefore followe, that suche as haue not bin taught are iustified. For when as Sainct Paule in the first too the Romanes sayeth, Rom. 1. c. 20. that all the worlde is condemned of wickednesse and vnthankfulnesse, in asmuch as God had so shewed himselfe to all men without exception, as suffizeth too take away all excuce from them: he addeth, that bycause they honored not God as they ought to haue done when they knewe him, therefore he did cast them vp into a lewde minde, and giue them ouer too shamefull and outrageous lustes: and therevpon he reherceth horrible things. Among whiche, he setteth downe whoredome, murther, and other wickednesse and vncleannesse, such as ought not to be once named among men. After them, he setteth downe enuie, lewde dealing in buying and selling, guylefulnesse, periurie, hatred, stryfe, and de­bate. Go too now, all this geere was not knowen among the vn­beleeuers, and yet notwithstanding Sainct Paule sayeth that all of them from the greatest too the least, were thankelesse towardes God, and had defrauded him of his due honour, and therefore were all traytors, for they had plucked from him the thing that was his owne, and therefore he payde them their deserued wages, namely bycause the seede of all sinne is too bee found in mannes nature. All men then are fraught with as many vyces as can bee deuized: but yet dothe God holde them shorte, so as he suffereth not men too giue ouer themselues to all naughtinesse. And for proofe thereof, many Infidelles whiche haue not naturall reason to gouerne them­selues withal, are notwithstāding chaste & shamefast, they spoyle not othermē of their goods, they be sober & honest, and to be short, they haue many vertues after the opiniō of the world. And why then are they condemned as whorehunters, theeues, and drunkardes? It is bycause they haue not those vertues in obedience vntoo God, nother is there any soundnesse in their harte: but they bee restray­ned with feare of shame, or hilde in the way by some other meanes vnknowen too vs. But yet doothe God by that meanes spare mankinde, too the ende that [...]gs should not go too hauocke, nor menne become altogither brut [...] it [...]eastes. God then dooth so rule [Page] the vnbeleeuers, as that their vertues (howsoeuer the worlde go) ceasse not to be sinfull still. And therefore vpon euery light occasiō they giue themselues too all naughtinesse, whensoeuer God giueth them the brydle. If it bee sayd that the faythfull also do ouershoote themselues: I graunt it: but yet hath God promised to strengthen them, so as they shall holde out too the end. Againe there is great diuersitie betweene Gods children that are gouerned by his spirit, and the faythlesse that are still fleshely. For the intent and drifte of Gods children, is to dedicate themselues wholly vnto him, that they may be made pure through his grace: but the other sorte walke at rouers, and when they doo any good, they scarsly haue the skill too know why they do it. They may well haue the woord vertue in their mouthes: but yet for al that, their goyng is not to godward, but they keepe still a loo [...]e from him. This in effect is the thing that we haue to gather vpon this streyne. Nowe on the otherside S. Paule sayeth, that the frutes of the spirit are ioye, peace, meekenesse, gentlenesse, patient­nesse, and such other like. As if he should say, that cōsidering our great frowardnesse and that there is nothing in vs but corruption and naughtinesse: we haue ynough wherewith to keepe our selues oc­cupied, so as we shall not neede to be idle all our lyfe long, if wee do nothing else but fight agaynst our owne vices: we shall finde ynough there, to buzie our selues with bothe day and night. Againe on the otherside, sith we be commaunded to be meelde and gentle, to liue sober and chaste in all respects, to keepe our selues from all defiling, to offer our selues as it were in sacrifize vnto God, to forbeare from all harme or anoyance, and in stead of seeking our owne profite too streyne our selues to the vttermost to succour and help such as haue neede of vs: sith we see that all this is commaunded vs: is it possi­ble for vs too bring it to passe? No: and yet the matter concerneth our catching vp into heauen, that we might be neere vnto God. For the holynesse that is required in the lawe, and all the good workes that God commaundeth vs, are as a knitting of him vnto vs, and of vs vnto him. But where are now the winges that should carie vs vp so high? For wee can be nother chaste, nor kindharted, nor gentle, nor modest, nor sober: vnlesse we [...] and cleane plucked from our owne nature, by forsaking bot [...]e worlde and our selues. But [Page 273] that passeth all our abilitie. Then is there heere wherwith to abashe vs. But mark how S. Paule for conclusion sayth, that there is no lawe ageinst such things. That is to say, if we be once gouerned by Gods spirit, then shall we no more bee subiect too the lawe. It is true that heere he giueth corage to all the faithfull, bicause they shal alwayes feele infirmitie in themselues, till they bee quite rid of this mortall body. But howsoeuer the cace stand, seeyng that God holdeth thē vp, and cesseth not too accept theyr seruice thoughe they bee not throughly and perfectly reformed: therfore they may bee able too hold out, wheras otherwise they should bee combered and fall into dispaire. S. Paule then ment too exhort vs heere vntoo constancie, saying that if we bee gouerned by Gods spirit, we be no more sub­iect too the lawe. But yet therwithall he did also gyue an indirect taunt to those ageinst whom he disputeth, as wee haue seen already this morning. For the things which they had for their vertues were but gewgawes. Like as in these dayes in poperie, if a man speake of their holinesse and their seruing of God: it is nothing else but a making of moppes and mowes, and a sort of Ceremonies that is to say, a deele of pelting trash. VVhen a Papist mumbleth vp his mat­tins, when he hayleth or greeteth a puppet, when he gaddeth from altar to altar, when these hypocrites haue lighted vp their candles, when they haue sprinkled themselues well with holiwater, when they haue well crossed and recrossed thēselues both before & be­hind, when they haue fasted Lent wel, & to be short whē they haue ouerlabored themselues to redeeme themselues eyther by Masses or by other abhominations: that is their seruing and honouring of God. Besides this, if there be a faire Lamp in the Church, if the Or­ganes pipe merily, if there be store of gay copes and vestimentes, if the puppets bee well gilded, if men perfume them throughly and seeke their fauor with many other such dotages: that is all the per­fection of the Papistes. And yet is it but starke leasing, yea and ve­rie gewgawes, or rather vtter abhominations, how great vertues so euer they esteeme them to be. But we on our side say that Gods seruice is spirituall and that he regardeth not the things that are seene of men, Iohn. 4. c. 23. but require [...] vncorruptnesse and sound­nesse of harte, Iere. 5. a. 3. accordyng as it is sayde in the fyfthe of Ieremie. [Page] Contrariwise men perswade thēselues that they shall content God after their owne fashion & after their owne customes, & therefore they transforme him, imagining him too bee like themselues too followe their lustes and likings. And no maruel though they do so. For although they professe themselues to bee learned in the lawe: yet doo they not set their minds vpon it, neither wote they what it conteyneth. Therfore let vs learne, that if wee mind too giue our selues too the seruing of God, wee must not buz about our owne liking & good intents (as they terme them) which are nothing else but illusions of Satan: but wee must looke what God cōmaundeth vs, and wherein he will haue vs to occupie ourselues, which are the true studies that will bring vs too the yeelding of obedience vntoo him. And it standeth vs on hand too marke well the text that is set downe heere: which is, that if wee weerie ourselues neuer so much in our owne inuentions: wee cannot say that God accepteth any whit of it: for wee continue still in our owne nature, which is fro­ward. VVheraboutes then doth God imply vs? VVhat is it that he requireth of vs? First that wee should forsake all frowardnesse, ha­tred, rancor, dissension, guyle, harmefulnesse, blasphemie, Ido­latrie, crueltie, feercenesse, treacherie, spytefulnesse, and en­enmitie. Thus yee see how wee may become good men of warre, too gyue our selues too the seruing of God, namely by fyghting a­geinst the woorkes of the fleshe, not ageinst the woorkes that are manifest, & which the world condemneth or alloweth: but ageinst the lustes that lurke in couert. Let vs first clenze ourselues from the filthinesse that lyeth festering within our hartes: and afterward apply our whole indeuer to the other, Not that we can do it of our selues: but let vs bee diligent in praying vntoo God, let euery of vs stirre vp himselfe earely and late, morning and euening, and vppon knowledge of our vices, let vs be moued too sorinesse, and seeke succour from whence it ought to come: that is to wit at Gods hand who must remedie the sore that he hath made. Then if we in­deuer our selues too the vttermost to leade a blissed lyfe, too bee meeke and meelde, too bee patient in aduersities and too put vp all wrongs and outrages without [...]ee [...] [...] vengeance: wee shall haue ynough wherwith to occupie ou [...] wits, and to kepe our selues from [Page 274] idlenesse. And as for the Papistes, let vs let them alone seing they dally so with God. For why doo they trot vp and downe after that fashyon? It is bycause they neuer knewe howe God will be serued and honoured: and therefore (too theyr seemyng) all that God hath ordeyned is nothing woorth in comparison of their own foo­lishe inuentions. As for example, if a man trauell honestly for hys liuing, although he haue not his fil of browne bread, yet ceasseth he not to call vppon God in the morning, and too yeeld him praise at night. And if he haue children, he spareth al that he can too feede them and clothe them withall. Ageine if God sende him afflicti­ons in his house, he beareth them patiently. If the bee a handicrafts man, or haue some other trade of occupying: he absteyneth from deceyuing of his neybors, and he had leuer dye than doo any man wrong. Now when a man walketh after such sort, so that he is first of honest conuersation, and secondly there is no pryde in him too aduaunce himselfe aboue other out of measure, he is not giuen too loocenesse, but is sober in eating and drinking, and patient in al ad­uersities: what is such a man among the Papistes? He is (say they) a secular man: that is too say, a man of the world. Thus yee see what they esteeme to bee purenesse in the seruice of God. But we know that the cheefseruice which God requireth, is that we should whol­ly drawe to his Lure, that we should glorifie him both in weale and wo, that wee should walk euery man in his owne calling, and that there bee neither pride, vainglorie, nor enuie in vs. Those are the things that God alloweth. But according to the Papists definition, they that behaue themselues so, are of the worlde. And where are the popishe Angells in this while? In some Cloyster. VVhen these shamelesse hypocrites haue glutted themselues too the full, and made lustie cheere: they wote not whereaboutes to occupie them­selues, but eyther in gaming, or else in all manner of wickednesse: for it is well knowen that all the Couentes of the Popedome are starke brothelhouses. And woulde God they were not woorfe than brothelhouses▪ for there are committed so outrageous and beastly deedes, as would [...] mannes heare too stand vp stiffe vppon hys head too heere them spoken off. Too bee shorte, that state of theirs is horrible.

[Page] And yet for all that, they be Angells in respect of the poore soules that behaue themselues after the manner aforesaid. And why? By­cause they sing mattins very deuoutly, & chaunt masse by note, and are separated frō the rest of the world, so as they be not put to dig­ging of the earth, nor meddle not with shoomakers craft or tailers craft, nor with any trade else: but giue themselues (ye may be sure) to a contemplatiue life, and to the state of perfection. Is it not ap­parant that the world hath bin vtterly sotted with them? But such people as haue so transformed God into puppets, are well worthy to be plundged in so grosse & vnreasonable errors. But for our part let vs assure our selues that we haue a God which is a spirit, & will be serued spiritually as he sheweth vs by his word. Therfore let vs be afrayd too bee vnder the fond fancies wherwith those miserable wretches are bewitched: & let vs cōsider that Gods cōmunicating of himself vnto vs, is to the end that we should repaire vnto him in al holinesse, rightuousnesse, and faithfulnesse, and therwithall exa­mine our liues by his law, & not by our owne opinion, or by the o­pinion of the world. Agein let vs also haue an eye to that which he alloweth or forbiddeth, for it is he to whom we must yeeld vp our account, and we shal haue none other iudge but him alone. There­fore let vs looke to all these things & exercise ourselues in them, knowing that we shal not loze our labour in being so occupied: and let vs let the Papistes alone, which breake both their legges & their necks, & know not what they do, sauing that they grieue God and prouoke him more & more. To the end then that we trauel not in vain, nor wander heere & there after opinions, without hauing any certen mark to ame at. Let vs exercise ourselues in the thing that S. Paule teacheth vs in this texte, & then shal we not be condemned for buzying of our heads about things of nothing, which God bla­meth and misliketh, and also auoweth to be but trifles.

Nowe let vs cast our selues downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vs so to feele them, as it may beate vs [...] that we being condemned in our selues [...] vnto him, knowing that he is alwayes ready to succor [...] thirst after his grace and long for it vnfeynedly: and that forasmuch as he hath giuen vs too our [Page 275] Lord Iesus Christ, & Christ hath taken vs into his keeping: it may please him too poure out the treasures and giftes of his holy spirit vpon vs, too make vs partakers therof, and too increase his grace more and more in vs, that wee may be so fenced with it, as wee may obteine victorie ageinst all Satans assaultes, and ageinst the world and our owne flesh. That it may please him to graunt this grace not only to vs but also to all people. &c.

WEe haue seen heretofore, that if we be willing too serue God, wee shall find ynough where­with too occupie ourselues in chastizing our vices, if euery of vs cōsider to how much cor­ruption & sinfulnesse he is subiect. And sainct Paule hath purposely set afore vs the sinnes that reigne in vs by nature, too the intent we might know whervpon to set our minds to frame ourselues aright to the obeying of God. For we see how mē busie themselues about trifling things in shewing themselues willing too serue God: they trudge [...] measure. Howbeit, all is but vaine & vnprofitable labor, according [...] we see in the Popedome, where mē giue the name of Gods seruis to a sort of toyes that they haue [Page] deuised of their own brayn. And yet in al those things though they like neuer so wel of them, and glorie in them neuer so much, there is nought else but vanitie, and in the mean while they neuer passe of cōming to the principal: for the world doth alway seeke windlasses. But God setteth the ryght way before vs in his lawe: and if we in­tend to go foreward to the true perfection vnfeynedly, wee must begin at the forsaking of ourselues, bycause there is no wisdome in vs that is not cursed, no thought that is not wicked, nor no desyre that is not froward & corrupted. For this cause S. Paul told vs be­fore, that if men be minded to order their life well, firste they shall finde inough to occupy thēselues withal, if euery man cōsider what a number of intāgled and wicked lusts he hath in him to be cut vp: which thing wil not be done out of hād. And also S. Paul spake these words purposely to such as buzied thēselues about the Ceremonies of the lawe. For although they said generally that the things which God had commaunded were to be fulfilled: yet the cheefe thinges that they made account of, were Circumcision & the Ceremonies, Now herevpon S. Paule telleth vs that God wil haue vs occupied about greater matters: that is to wit, he wil haue vs to fight māfully ageinst the gret number of things that turne vs aside from the right way. And now he addeth on the contrary parte, that the frutes of the spirite are louingnesse, meeldnesse, gentlenesse, mekenesse, stayednesse, and suche other lyke thyngs, and that when all thyngs are thus well ruled, the lawe hath no more power ouer vs, for wee be set free from it, bycause our Lorde Iesus Christ who hath exempted vs from it, go­uerneth vs. To be short, the marke that he shooteth at, is that Chri­stians shuld be free from the bondage of the law. Not all those whi­che haue the name of Christianitie in their mouth, or which make their braggs of it: but such as shewe by their deeds that they be mē ­bers of our Lord Iesus Christ, inasmuchas they be begottē agein by his holy spirit. For mens liues must be answerable therevnto, or else all their protestations are nothing worth, yea & they shalbe proued Lyers, vnlesse it appeare by their works that they speake truly and vnfeinedly. Besides this, wheras S. Paule [...], all goodnes, & al cōmendable thing [...] [...]utes of the spirit: therby he cōfirmeth the thing that I told you heretofore: which is, that if ther [Page 276] be any one drop of goodnes in vs, the same is not of our own gro­wing, neither can we chalēge the praise of it, without doing wrong and iniurie vnto God. For they be all of them frutes of his grace, & he is faine to put them into vs by his holie spirite. Ye see then that here againe we be humbled, to the end that none of vs should de­ceiue himself in thinking that he hath any vertue or stayednesse, or louingnesse, or any other like thing of his own. For vntil such time as God haue shaped vs new ageyne, we be like a peece of grounde that is barrein yea and starke naught. For we not only beare not any good thing: but also bring forth exceeding much euill, till our Lord haue rid vs of it: like a naughtie grounde, whiche not onely is vnprofitable too the owner in that it yeldeth him neither corne, wine, nor other necessary things: but also bringeth foorth thistles, thornes, & wicked weeds. Euen at the same point are we. And now wee haue to marke, (according also as S Paule hath declared heere­tofore) that loue is the summe and substance of the lawe: which he hath set down here in the formost ranke, not to make vs forget the calling vpon God, nor the affiance which we oughte to haue in all his promises, and the whole seruice that is conteined in the first ta­ble of the law. S. Paule holdeth not scorne of those things, neither would he haue them reiected: but the matter that he treateth of, is how men may giue sure proofe to the worldward, whether they be rightly mynded to the obeying of God or no. And I haue told you alreadie, that such proof is seene by our louing of our neyghbours, when wee bee not giuen euery man too his owne profyte, but la­boure in common too nourishe good peace and vnitie, and put to our helping hande also so farre as God giueth vs abilitie & meanes wherwith to do them good to whom we be bound by his woorde. Thus yee see why S. Paule setteth downe the woorde Loue in the first place. It is not to the intent we should so loue our neyghbours, that God should be thrust backe behynde vs: but bycause that in hauyng mutuall loue and frendship one with an other, wee shewe ourselues to be rightly giuē & dedicated to god: which thing cānot be with [...] trust in him, nor without resortīg vnto him by praier and supplica [...]n. Furthermore seing that all the things which beare the name of vertue, and are iustly commended [Page] among mē, are called the frutes of the spirit: surely it is much more likely that when we should come vnto God, and bee armed ageinst all temptations, and be earnest in praying by meanes of faith: we be not ready for it if the holy Ghost worke not in vs. Then of natural inclination there is not any thing in vs wherby we take hold of the doctrine of the Gospell: neither are wee so lightsome as to mount vp vnto God, to talke familiarly with him by prayer and supplica­tion, but the holy Ghost must dispose vs too it, by inlightening our harts with his grace, & by mouing our harts to cal vpō him. Lo what we haue to remēber heere. Now wheras S. Paule matcheth ioy with loue, it is not only to do vs to vnderstand that we shall be quiet to Godward, and haue cheerfull hartes, when he shall haue receyued vs to mercie and shewed himselfe too fauor vs: but he speaketh of another kind of ioy, which is that there bee no hartburning among vs to make vs lowre one at another, nor spite to withdrawe vs frō our neybors: but that we be gentle & fellowlike, yea and that we be glad when wee can ayde and succor them that haue neede of vs. In the .xiiij. to the Romans S. Paul saith, Rom. 14. c. 17. that the kingdome of heauē is ioy of spirit: howbeit he taketh that word in another meaning. For wee may reioyce in God when he witnesseth vnto vs that he recei­ueth vs for our Lord Iesus Christes sake, and without that, we must needes be vexed and turmoyled with such vnrest, as we shal liue in continual trouble. It is true that the despisers of God do sport thē ­selues as much as may be in their iollitie: but yet haue they neuer any rest or ioy: for they bee faine too suffer much hartburning in­wardly, and God dooth so sting them with sundry hartbytings, as they be alwayes in heauinesse and vexation: in so much that when they would be merrie, they be faine to play the brute beasts, and to shake off al vnderstanding, so as the discerning of good and euill is quite and cleane daunted in them. Now it is a cursed ioy when men stray away after that fashion from God, and forget what they bee. But (as I haue told you already) S. Paule speaketh heere of the ioy that we haue in being conuersant with our neybors. And after the same maner also is the word fayth [...] faithful­nesse and soundnesse of hart. [...] is a faith that respecteth God, and that is the sure beleef which we haue of his promises, according [Page 277] wherevnto it is sayde that wee bee iustified by fayth, Rom 5. a. 1. bicause it ap­peareth that God abolisheth and mortifieth in vs whatsoeuer is of our owne nature. Therefore [in that fayth] wee must bee groun­ded vpon Gods onely mercy which is shewed vs in our Lorde Ie­sus Christ. But howe come wee to the possessing of so great a be­nefite? By trusting vnto Gods promises, and by receyuing them with all obedientnesse, acknowledging our selues to bee damned and forlorne, and resting onely vpon him. Yee see then that oure fayth which respecteth God, is an assurance whiche wee conceyue of his goodnesse and loue towards vs, to the ende wee may preace vnto him, not doubting but that he heareth vs. And for that cause also S. Paule sayth, that those whiche haue suche fayth, doo trust boldly in God, and therewithall doo also freely and boldly pray vnto him. But in this present texte, S. Paule taketh fayth for the faythfulnesse which wee perfourme one to another when we walke vprightly, so as wee go not about to deceiue our neybour through lewdnesse or suttletie, nor vse any double dealing, nor any dissi­mulation to wind about the simple, but do the same to other folk which wee would haue done to our selues. Thus yee see howe S. Paule meeneth that fayth is a frute of the spirite. Nowe he addeth Meekenesse and gentlenesse, bicause that without them it were impos­sible that there should bee any vnitie or concorde among vs. For if euery man should bee terrible and voyde of gentlenesse, it were muche better for vs that wee were wylde beastes. Therefore wee must shewe a willingnesse to communicate with those to whome God hath linked vs. Too bee shorte, Loue is maynteyned by thys meeknesse, goodnesse, and gentlenesse whereof S. Paule speaketh heere. And now immediatly he addeth, Temperance [or stayednesse.] which is not onely an absteyning from other mens goods, but al­so a sober behauiour, and a keeping of our selues from all looce­nesse, excesse, and outrage. To bee shorte, S. Paule hath set downe these vertues whiche he rehearseth, for Christians, as if he shoulde say, that if we be gouerned by the spirite of our Lord Iesus Christ, it may [...] by our life, for as muche as wee shall be so hilde in awe, that [...] shall not runne at rouers as these looce lyuers doo, but we shall be charitable and kindharted one to [Page] another, so as there shall be no wrangling, no guyle, nor no extor­tion in vs, but euery of vs shall content him selfe with his owne, & indeuer to serue one anothers turne. But yet notwithstanding wee see that all good commeth of Gods spirite. Neuerthelesse wee see also that our Lord Iesus Christ is the fountayne out of whiche wee must draw. And that if wee be his, and belong vnto him as mēbers of his body, he will shew in all our whole life, that his receiuing of vs, and his auowing of vs to be his children, is not in vayne. Heere­vpon S. Paule concludeth, [...]. Ti. 1. b. 9. that agaynst such vertues, (or agaynst the men that are indued with them) the law hath no power nor force at al. And therfore he sayth in the first to Timothie, that the Lawe is not giuen to the righteous, but to the vnrighteous, and to such as rush out into offences and misdealings. Then if the deceyuers that troubled the Churche at that time, had knowen well what is the ende of the Law and the Gospell: they would not haue presumed to bring the faythfull in bondage after that fashion. And therefore S. Paule scorning theyr hypocrisie which was matched with shame­lesnesse, sheweth that they pretended great zeale of the Lawe, and yet bewrayed all maner of wickednesse and contempt of God in their lyfe: lyke as now a dayes the Hypocrites in the Popedome crie out lowde agaynst vs, that wee ouerthrowe all good workes, and intende to bring in a licentiousnesse of all euill, and to thrust out all desire of seruing God. And why so? Bicause wee vncace men out of all their fonde presumption and selfe estimation, and shewe them that there is none other meanes to trust in God, than by resting vpon his meere goodnesse in the name of our Lorde Ie­sus Christ. VVee say flatly that all that euer is termed by the name of merite or deserte, is starke abhomination before God. For so muche as they beare them selues in hande that they bee their owne Sauiours. Yee see then that all loftinesse of man is pulled downe by our doctrine. But yet dooth not that importe, that euery man should take leaue to doo lewdly, and haue no more care of seruing God, nor of standing in awe of him. But contrariwise wee say that Iesus Christ is giuen vnto vs, not one [...] ob­teyne forgiuenesse of our sinnes at [...] hand by his meanes: but also to the end that beeing regenerated by his holy spirit, we should [Page 278] walke in newnesse of lyfe. And nowe in sooth what maner of men are they that maynteine the desert of good works so stoutly? VVe see there is nothing but all kinde of cursed filthinesse in their whole life. For if a man would seeke for scoffers that are altogither vn­holie, and neuer haue so muche as any one feeling that euer they shall come to account, but are vtterly doted by Satan: surely those are euen they. Agayne, when as they magnifie good workes: what are the things that they would haue men to giue them selues vnto. To babble much, to go to mattins and euensong, to trot from altar too altar, too worship puppets, too decke them trim, too buy store of pardons, too gad on pilgrimage, and (too bee short) too mocke God too his face, as though all the seruice of God were but a play of young children. True it is that they dare not say but it is a good and commendable thing to bee discrete, chast, sober, and so foorth: but yet they can easily forbeare all those things, so a man keepe their superstitions. Too bee shorte, all Gods commaundements are thrust vnder foote, and as it were troden vpon, and to their see­ming it is no deuotion nor holinesse, excepte a man doo all their gay gewgawes and things of nothing. Thus yee see howe the con­tention that S. Paule had in his tyme, indureth still at this day. And for that cause he sayth, that if his aduersaries agaynst whom he dis­puteth, will maynteyne Gods Lawe, they muste consider well to whom it speaketh, and they must begin at them selues: and that if they intende to make good schollers, they must teach them sober­nesse, meeknesse, chastitie, patience, & such other things, and more­ouer to renounce all their owne wicked lusts. These (saith S. Paul) are the true exercises wherin it behoueth vs to imploy all our in­deuer. And in the meane while let vs not shutte the gate agaynst Gods children, in bereeuing them of the priuiledge that God hath giuen them. For when he gouerneth them by his holy spirite, he will not haue them subiect any more too the yoke of the Lawe. Nowe therevpon S. Paule addeth, that all they whiche are in Iesus Christ, haue crucified their flesh, with the lusts therof. Here he sheweth that he [...] to haue a fleshly libertie, and suche a one as the despisers of God [...] that he requireth chiefly, that suche as talke of christian libertie, should shewe in deede that they haue [Page] crucified all their lusts and concupiscences, to the intent thereby to proue them selues the true members of our Lord Iesus Christ. And this is needefull for vs: to the ende wee may holde vs to the law­full order and marke which God pointeth vs too, when we would knowe what true libertie is. Nowe a dayes there are many Christi­ans from the teeth outwarde, as farre as comes too the eating of fleshe vppon frydays and in Lenton: they can welinough mocke at the pelting toyes of papistrie: they can welinough say, that if a­ny restraynt bee made of one thing or other vnder payne of dead­ly sinne, it is but an abuse and mockerie: and they say truthe, so they buyld vpon a good and sure foundation. But what? they that are so great talkers, know no whit of our Lorde Iesus Christes of­fice and power: they knowe not why he came downe into the worlde, nor what grace he imparteth vnto vs by his Gospell: they knowe not, neyther what fayth, nor what prayer is: and yet for all that, they will needes haue leaue to doo what they liste, and that folke should lay the bridle looce in their necke. Of these wylde Christians there are tootoo many nowe a dayes. In the meane while the doctrine of God is blamed by their meanes. For the eni­mies of the truthe vpbrayde vs with all suche as are loose liuers now a dayes, and say that the same springeth of our preaching. For this cause S. Paule hath answered his aduersaries, and also armed and fenced vs to answere them, to the ende to stoppe the mouthes of all raylers, and of all suche as doo falsly slander the doctrine of the Gospell. First of all therfore when the wicked sort say, that we giue an inordinate libertie to all suche as seeke nothing but to doo lewdly: Let vs looke backe to S. Paule, who telleth them that the libertie which we speake of, serueth for none but such as are a law to them selues, namely through the working of the death and pas­sion of our Lorde Iesus Christ. But yet notwithstanding this ought to serue for a warning to all suche as imagine a libertie after their owne liking. Therefore let them vnderstande, that first of all it be­houeth them to become members of our Lorde Iesus Christ. VVil we then eate quietly without making any [...] VVill wee bee exempted from all [...] whiche doo nowe a dayes vexe the simple and ignorant sorte in the Papacie? Let vs [Page 279] vnderstande what Iesus Christ is, and let vs bee throughly his. Let him gouerne vs, and let his death and passion shewe their power and effectualnesse in our whole life. Thus yee see what we haue to beare in binde in this text. And heere S. Paule sheweth agayne, that the true perfection of Gods children consisteth in abacing them­selues, so as they followe not the rule of their owne brayne and affections: for wee bee vtterly corrupted. Then can wee not bee but rebels agaynst God all the time of our life, till wee haue kyl­led all the sinfulnesse of oure owne nature. Marke this for one poynt, that our lyfe shall neuer bee framed to the will of God, ex­cepte wee bee vtterly chaunged, bothe in our thoughts, and in our affections. Secondly, S. Paule sheweth that that can not be done, but by communicating with our Lorde Iesus Christ: for it is not without cause that he vseth this worde Crucified. For thereby he declareth, that so long as wee bee separated from our Lorde Iesus Christ, and cast off from him, and not knit vnto him by fayth, our nature will alwayes bring foorth hir owne frutes, that is to say, no­thing but all maner of naughtinesse and vice. Thus ye see that first of all Freewill is beaten downe. Secondly it is shewed vs that wee can not be partakers of any of Gods giftes, nor of his holy spirite, but by the meanes of our Lorde Iesus Christ, according as I haue tolde you alreadie, that wee must all drawe of his fulnesse, for he is the onely fountayne that is able too suffice vs. And if wee seeke neuer so farre aboute elsewhere, wee shall finde nothing but drythe, and wee shall continue a thirst styll: and if wee thinke too fill our selues, it will bee but wyndinesse and misweening, where­with wee shall burste, and yet not gather any good nourishment or substance. Nowe heerevppon Sainct Paule concludeth, that if wee liue after the spirite, wee shoulde also walke after the spirite. And it is a more easie declaration of the thing that I haue touched alreadie. It had beene inough too haue auouched that wee can not bee set free, but by crucifying all oure wicked lustes: howe bee it for as [...] [...] Hypocrisie is so great, that they doo alwayes finde [...]a [...]ting holes, and [...]man would bee esteemed as an An­gell, though his life bee out of order: therefore Sainct Paule in­tended for a confirmation too adde this saying▪ that if wee liue after [Page] the spirite, wee must therewithall walke after the spirite. As if hee should say, that it is not inough for men too protest them selues to haue Gods spirite dwelling in their heart: but they muste shewe that he is there: for he is not idle. Therfore if a man will discerne whether Gods spirit dwell in vs or no, he must come to our works and to our life: and according as our conuersation is, so may he see what we be, and what is within vs, and giue iudgement by our out­warde workes that are apparant. As for example, if one would beare mee in hande that a blocke were a liuing a man too see too: It stirreth neyther head nor foote: thrust at it, and shoue at it, and yet there appeareth no lyfe in it: and shall he then make mee be­leeue that a peece of stone remoueth from place too place, or hath any power in it, or is a creature that hath a soule? Euen so is it with those that boast them selues to be spirituall. For although the vnbeleeuers and enimies of God be aliue as in respect of the body: yet are they dead in respect of the heauenly life, bicause their soule is vtterly corrupted: but wee liue to Godwarde through the grace of his holy spirite. And if this grace be in vs, it can not bee idle, as I sayde afore. And that is the cause why S. Paul sayth, that our con­uersation will shewe whether we liue in the spirite or no. The worde walke is very rife in the holy scripture, when the whole or­dering of our life is mentioned: neuerthelesse heere is not onely walking. The worde that S. Paul vseth importeth more: that is to wit, too walke orderly, as if he should say, that we must frame our selues to the thing that is conformable too the will of God, and of his holy spirite, and that our life must bee so well ruled, as it maye bee knowen that God gouerneth vs in deede, and that our Lorde Iesus Christ holdeth vs too him selfe as the members of his body, and that he hath truly witnessed that he dwelleth in vs by his holy spirite. Therefore at a worde, this thing muste needes bee knowen. Nowe to bee shorte, S. Paule ment heere to bewray the hypocri­sie of all suche as make fayre protestation with their mouthe, and woulde haue men to beleeue wonderous well of their zeale: and yet in all their whole lyfe doo shew [...] at all too come neere God, nor any [...] of hys worde. All such folke then are heere condemned of lying and vnfaythfulnesse. And [Page 280] therefore that wee may discerne which are Gods children, let vs come to the examining of our liues. True it is (as I haue touched heeretofore) that sometimes the ignorant wretches and suche as neuer had any instruction in the Lawe, shall haue some apparance of vertue. But if a man sounde them throughly, he shall finde it is but a shadowe, and that they bee not well bent, eyther too loue their neibours, or to walke according to Gods will. To be short the examining of our lyfe can not lye. And heerewithall S. Paule ment also to confirme the thing that he spake afore: that is too wit, that if our lyfe bee to be gouerned by Gods spirite, then must wee tra­uell earnestly that way, and not in tryfling things that are neyther heere nor there before God: according as I haue declared alrea­die, that suche as will needes bee most deuout, haue neither ende nor measure of their superstitions: and when euening cōmeth they thinke God to bee greatly beholden to them for their trauelling too and fro, and yet notwithstanding all is but loste labour. And therefore S. Paule telleth vs, that sithe wee knowe that our life is spirituall (as truthe is) and that God also is a spirite: wee must vn­derstande also that he will be serued faythfully, and that men must not occupie them selues about small trifles which are but as chil­drens bables: but that he will haue vs to vse faythfulnesse, loue, peace, and concorde one with another, so as there bee no deceipt, no malice, nor no rauin among vs. Then if we knowe that the lyfe which God alloweth, and whereby wee bee ioyned vnto him, is a spirituall life: Let vs foorthwith (sayth he) walke in the spirite, that is too say, let vs assure our selues that God alloweth not any thing but that which is agreable to his Lawe (which for the same cause is called spirituall by Sainct Paule in the seuenth to the Ro­manes) and let the proofe of the same doctrine shewe it selfe in our conuersation. So nowe whereas other folkes runne on pilgri­mage: let vs occupie our selues in the seruing of God, and our nei­bours. VVhereas these wretched hypocrites wast al their substance in Idolatrie: let vs consider that the true sacrifices & holy offerings which [...] are that we should bee dedicated vnto him both in body & sou [...], [...] [...]ondly that we shuld so dispose the goods that he hath giuē vs & put into our hāds as we might shew by [Page] so the same may serue to the glorifying of Gods maiestie, and [too the inlarging of] the dominion of our Lorde Iesus Christe. Let all looke at him, let all sticke too him, and let all know that it is he from whom all goodnesse proceedeth. Lo wherevnto S. Paule ment too bring vs. Now to the intent too make vs the more too abhorre all vayneglorie and pryde against God, and the sayde desire of hauing credite among men: he sayeth that wee must not seeke too byte one an­other, nother must we malice one another. It is as much as if he had sayd that ambition or vayngloriousnesse cannot reigne in vs, but incon­tinently there will be hartburning, and euery man will prouoke his neighbour. For if wee bee giuen after that fashion to vayneglorie, euery of vs will couet too bee greatest, and it will seeme to himselfe that he hath not his right, till he see his neighbour brought in con­tempt. Thus yee see what pryde bringeth. It tendeth not onely too the aduauncing of a mannes selfe against God: but also too the de­facing of such as we ought to honour, at leastwise if they be our in­feriours. For when we haue looked well to all, it is certayne that e­uen the least sort ought to bee honorable in our eyes. Therefore if we bee led with ambition (as I sayd afore) euery of vs will bee clim­bing to get higher and higher. Now hereof must needes spring strife and debate, hartburning, quareling and contention, and finally dead­ly enmitie. To be short, so long as ambition hath his full scope, and is let alone vnbrydled, wee must needes bee at warre, as experience sheweth toomuch, and woulde God that wee might bee fayne too seeke a greate way off for examples of it. But so soone as men will needes set out themselues, ambition muste needes carie them so a­way, as too shewe themselues enemies too their neyghbours. And thereof also proceedeth enuie. 1. Cor. 13. b. 9. For it is sayde that charitie is glad of other folkes welfare. Haue not wee cause too reioyce, when we see God poure out of his gracious giftes vpon our neyghbours? yes: or else wee pray not vnfaynedly for all such as haue neede of them. For if it greeue vs too see that God graunteth them too liue com­modiously and at their ease: doo wee not therein bewray that there was nothing but hypocrisie and fayned [...] [...]. Also if God giue any man the gracious [...] his holy spirite, it is for the common welfare and edifying of his Churche. So then, in all re­spectes [Page 281] there is cause for vs too reioyce, and if wee bee rightly qua­lified according too Gods will, wee shall also therewithall loue the profite and aduauncement of our neyghbours. Contrariwyse when euery man is giuen too himselfe, and wee bee driuen with this wic­ked ambition and pryde: wee can neuer looke but a skewe at the aduauntage and profite of our neyghbours. There will alwayes be repining and spiting in our hartes, when God sheweth himself boun­tifull towardes those whom wee would keepe vnder feete.

Thus yee see that the thing whiche wee haue to remember in ef­fect in this streyne, is that wee muste learne what it is too belong too our Lorde Iesus Christe, to the ende that wee take not his name in vayne, ne bee reproued of falsehood and leasing before God and his Angelles, for glorifying our selues so foolishly before menne. For too the intent wee may bee our Lorde Iesus Christes, wee must mortifie our lustes and affections, knowyng that of our selues wee bee inordinately giuen too all euill, and our nature wholly incly­ned therevntoo. Therefore it standeth vs in hande to turne a new lease. And of a truth that cannot bee done of our owne power: but the Sonne of God is Priest and readie to helpe vs. VVhat letteth vs too bee made partakers of the giftes of Gods holie Ghost, that wee might proue by our lyfe that wee haue a true beleefe in him? It is our flattering of our selues in our owne wretchednesse. Then se­ing there is nothing but corruption in vs, lette vs learne too la­ment, and lette vs yeelde our selues too our Lorde Iesus Christe, that he may kill all wicked lustes and disordinate affections in vs by the power of his death and passion. And therewithall lette vs consider the grace that God graunteth vs in that he will haue vs too serue him freely, so as wee shoulde no more bee vnder the yoke of the Lawe too bee pressed downe by it too the vttermost (for that woulde bee an intolerable burthen too vs), but bee gouerned by his holie spirite, knowyng that he alloweth of our lyfe, and accepteth our seruis when it is so framed according too his woorde, although our zele bee not so greate nor so substantiall as were [...] know this: and therewithall let vs walke in such [...], as our [...], and as our feete, handes, and all other our mēbers and senses may shew by effect, that as we haue bin [Page] trayned in the schoole of our lord Iesus Christ so we haue also borne away his doctrine, and that the same hath taken roote in vs, not too lie hid still, but to yeelde foorth fruyte in such wise as Gods name may be honored, and we shew that wee be not idle and vnprofitable seruants, but that we haue bin quickened by the spirite of our Lord Iesus Christe, and that it is he that gouerneth vs, by reason whereof the fruyte of it redoundeth immediatly too our neyghbours, in so much that whē Gods name is so glorified by vs, & we haue yeelded true proofe of our christianitie, men knowe that whereas wee were taught, it was to the end that all others should reape profit by it. For God hath a respect to the whole bodie of his Church, Math. 5. g. 45. and like as he maketh his sonne to shyne both vpon good and bad: so will he haue the faythfull to do good to such as are not worthie of it. Therefore let vs acquaynt our selues with it, and moreouer acknowledge that we be nothing, and that all the goodnesse which wee haue is none of our owne, but that we haue it of Gods meere grace. And for asmuch as we bee not yet come to the perfection that were requisite, let vs not surmise our selues too be in Gods fauour for any other respect, than that he beareth with vs till wee bee come intoo his kingdome, where we shall haue the fulnesse of all holinesse.

Now let vs cast our selues down before the Maiestie of our good God, with acknowledgmēt of our faults, praying him to make vs so to feele them, as wee may bee sorie for them before him, yea euen with a true repentance, and desire to be rid more and more of them, and practize the doctrine that we haue herd, that whereas the blinde and ignorant wretches doo now adayes martir and tyre themselues to much in excesse of their fonde deuotions: we may learne to hold our selues too the pure simplicitie of his woord, knowing that there is none other rule but that, and that the same is it wherein he will haue vs to exercyze our selues, and wherevnto it behoueth vs too apply all our studie: and thereby shew that that is the meane wher­by our Lord Iesus Christ will haue vs fashioned lyke to himselfe: and therfore let vs go foreward & trauell vnto him till we be throughly knit vnto him, and in the end be come [...] such time as he shall appeere to our full [...], and deliuer vs not onely from this earthly pilgrimage, but also from all corruptions [Page 283] and all other things whiche hinder vs from the full inioying of the heauenly heritage. That it may please him too graunt this grace not only to vs, but also too all people &c.

I Haue declared heretofore that there is not a more deadly plague than Ambition, whē euery man is giuen too himself and will needes exalt himself to the contempt of his neyghbors: for then is nother indifferencie nor measure kept. Here is now another vyce very neere of kinne to the other: namely when wee snatch at such as haue done amisse, to the intent to aduaunce our selues in compa­rison of them, which we see to be cōmon a vyce in the world. For to our seeming, other mens vertues are a hinderance to vs, that wee cannot bee in such reputation as we sayne would. This is the cause that euery of vs prieth and peereth at his fellow, to the intent to dis­grace him in such wise as he alone may not beare away the bell, and by that meanes haue chiefe prayse and cōmendacion. And although that that be not: yet will it often come to passe, that wee shall be o­uer rigorous vnder pretence of zele. For this cause Saint Paule doth heere exhort the faythfull, too do their indeuer too reforme a man with all gentlenesse, when he hath done amisse. And he dooth pur­posely [...] state before vs heere. For it ought too moue vs to compassion, [...] [...]onsider the common frayltie that is in vs all, as he will touch the same point more at large hereafter. Neuer­thelesse [Page] his putting of vs in mind of our infirmitie by nature, is too the end that none of vs should climbe to high. And furthermore he addeth the woorde ouertaken, meening thereby that it alwayes de­serueth gentlenesse at our handes when we see a man surpryzed by the wylinesse of Satan. For S. Paule spake not heere of such as haue rooted malice in their hart, which are vtter despyzers of God, which are altogither heathenish, & which are so full of poyson throughout, that they cannot alledge for themselues that they fall by ouersight▪ for why, they bee madde beastes, rushing wilfully agaynst God, according as wee shall see many that manifestly despize all order, and would haue all the worlde put too confuzion. Suche maner of men are not compryzed in the number of those whom Sainct Paule speaketh of heere. But although a man feare God and be willing to giue himself to his seruis: yet notwithstanding Satan hath his snares ready layd, and catcheth vs oftentimes ere wee thinke of it. And so you see how wee bee ouertaken or surpryzed. Nowe S. Paule tel­leth vs, that yet in such faultes wee must bee pitifull still, and beare with suche a man through the spirite of meekenesse. Howbeeit wee must marke well all the woordes that are set downe here: and ther­by wee shall gather the meening of the Apostle. For in very deede heere is nothing superfluous, but euery woorde hath his weyght. For in saying that wee muste indeuer too amend him agayne that is fallen: he sheweth that the gentlenesse whiche many men vse in flattering suche as haue done amisse, sauoreth nothing at all of Chri­stianitie. Therefore mennes vyces muste bee rebuked, and wee muste labour too bring backe the partie intoo the right way, which is strayed out of it. For if a man vpholde him in his naughtinesse, and foade him in it: he betrayeth him, bycause he rocketh him a sleepe, and by that meanes sinketh him the deeper in destruction. Yee see then that the meane whiche Sainct Paule hath appoynted, is that if a man haue done amisse, he shoulde bee amended, howbe­it that the same muste bee done with the spirite of gentlenesse and meekenesse. He could well ynough haue vsed the woord Meekenesse without the woorde Spirit: but he hath [...] do vs to wit that we must haue a hartie [...] procure the welfare & saluation of such as haue neede too bee warned and exhorted when [Page 284] they haue committed a fault: and therewithall he ment also to ex­presse that the same proceedeth of God. For like as he is the foun­tayne of all goodnesse: so also doothe he giue his children some meekenesse, too the intent they shoulde followe him and frame themselues after his example. Esai. 11. a. 2 VVee knowe that the maner of the holy Scripture is to terme the giftes of the holy Ghost, the spirit of truth, the spirit of the feare of God, the spirite of wisedome, & such other like, bycause the fulnesse of all goodnesse is in him. Yee see then that the summe of that whiche S. Paule teacheth heere, is that we must not onely loue vertue and like well of such as walke in all perfection, and in whom wee can find no blame: but ouermore wee must be gentle, in bearing with the faultes of suche as are not yet so well confirmed in the feare of God as were requisite, too the ende we may bring them backe agayne into the right way, that are turned aside or thrust out of it. For if there should be no meeldnesse nor gentlenesse in vs: as soone as a man had committed any faulte, wee shoulde as it were plundge him in despayre, and this is seene too much, for that cause therefore Sainct Paule telleth vs that the meekenesse or meeldnesse of Gods children must trie it selfe by releeuing such as are fallen through weakenesse, yea and that in such sort, as it may be knowen that their saluation is procured. Nowe I haue tolde you that there are two extremities or two vyces wher­of wee muste beware. The one is, that we winke when any of our freendes haue offended God, in so muche that euen when he hath giuen some cause of stumbling, wee let it slippe bycause wee be loth too purchace his displeasure by rebuking him. And now adayes yee see that the common way of maynteyning freendship in the world, as too giue leaue and licence of all misdoyng, through Diuelishe dissimulation. For no man can abide too haue his galled backe rub­bed, nother doo any menne take warnings in good woorth, sauing they whom God hath touched, and to whom he hath giuen the spi­rite of obedience too yeelde themselues teachable. Therefore suche maner of men as these, Psalm. 14. c. b. 5. will say with Dauid, that they had leuer too bee [...] and with all sharpnesse, than too haue the oyntments of the flatter [...] [...]ich serue but too rocke men asleepe in their vyces. Neuerthelesse ye shall cōmonly see, that all mē couet [Page] to be borne withall, and to haue no woord spoken to them what soe­uer they do, nor to haue their heads troubled with their vices and misdoings. Euery mā verifieth this, in so much that God is forgottē, & (as the Prophet Esay sayeth) there is no defender any where that maynteyneth the truth, Esay. 59. c. 16. for there is as great confuzion and disorder as may be, and yet men do let all slip. True it is that if wrong be done to any man, he will not sticke to say that such licentiousnesse ought too be redressed: but he sayeth not so for any zele he hath to mayn­teyne the honour of God, it is but onely for his owne peculiar ad­uauntage, and for the regard that he hath to himselfe. Thus yee see that God hath not any proctors or Aduocates to pleade his cace, but euery man is for himselfe. Therefore when wee see any man doo amisse, let vs learne that it is no loue nor charitie too cloke his euill doings, so as wee should dissemble them and make no countenance at all of them: but that if wee haue a care of him that is so fallen, wee muste turne him away. If a man bee in the myre, wee will reache him our hande too helpe him out: and if wee passe by him and will not seeme too see him, shall he not say it is too shamefull an vnkindnesse? Euen so is it when wee suffer a man too fall a sleepe in his sinnes: for by that meanes he is sunke downe too the bot­tome of perdition. Then is it too greate a trayterousnesse, if wee doo wittingly suffer a man too vndoo himselfe vtterly: and there­withall wee shewe also that there is no zele of God in vs. For if he bee our father, ought it not at leastwyze too greeue vs and make vs sorie, when wee see wrong and iniurie offered vntoo him?

So then, if the soules whiche our Lorde Iesus Christ hath bought so deerly bee precious vntoo vs, or if wee set so much by Gods ho­nour as it deserueth: it is certayne that wee will not so beare with mens faultes, but that we will indeuer too amend them. Marke that for one poynt. But there is also a contrarie vyce: namely ouer greate rigorousnesse. For this is a propertie of the Hypocrites, that if they spie a mote in their neighbours eye, they crie out alarum vp­pon him, Math. 7. a. 4. and they must needes follow him with hew & crie, whereas in the meane while a great beame in their [...] as our Lorde Iesus speaketh of them. For [...] therefore as there are many that wyden their consciences to swallow vp a whole Oxe [in [Page 285] their owne caces,] and in the meane season can streyne at a gnat when it toucheth other men: therefore we must beware that wee bee not to rough and sharpe in rebuking of our brother. Besydes this, there are also that haue an vnaduised zeale, so as they bee too sowre and bitter, and they are of opinion that they discharge not themselues, except they proclayme mens faults alowde, as it were by the sounde of a trumpet. And howe many warnings are made nowadayes with an vpright carefulnesse? If a man see any of his neighbours fall to naughtinesse, he ought (if he can haue accesse and enterance to him) too tell him his fault: but wee will none of that. For (as I sayde) euerie man vnderpryeth other, and lyes in wayt for him like a spie, too see if he can finde any thing amisse in him, and then vseth he sternnesse to the vttermost. True it is that such as are handled ouerroughly after that fashion, cannot complaine of it. For whereof commeth the naughtinesse that is too ri [...]e nowadayes a­mong men, that no man is warned secretly to the ende he might be brought backe vnto God, but that the vices which were done in co­uert are blazed abrode, yea euen to the diffaming of the partie? It is for that euery of vs shetteth the gate, bycause our eares are too it­ching, and we cannot abide too bee tolde the truth, but will needes keepe the possession of all naughtinesse, as though God were de­posed from his authoritie, and had no prerogatiue of iudgement o­uer vs. Forasmuch then as euery man woulde exempt himself from correction: therfore all are worthie to be handled hardly after that fashion, and too bee delt with like enemies, and not like brethren. For there can be no brotherhod among vs, vnlesse correction take place, so as euery man be subiect to it, yea euen willingly. And by­cause we will not in any wise be rebuked, therefore we deserue well to be handled with such excessiue rygour. For this cause Saint Paul setteth downe the meane, which is that we must haue a care one of another, so that if any man stumble, he may bee helped vp againe. And howe? By good warnings. For that is the remedie which God hath stablished for vs by his worde, Howbeeit that in the meane while [...] so eager in rebuking other mens faults, as too forget to put [...] that is to say, to vse the sayd spi­rite of meekenesse. For it were to smal purpose to haue Suger in our [Page] mouth, as many men haue, and in the meane time to beare poyson in our heart. And therefore Saint Paule speaketh not here alonely of the tongue, ne sayth that we must haue intioing wordes: but that in rebuking mens faults we must alwayes be led and moued therto by an earnest desire to our neighbours saluation. For it is certaine that if we couet the soule health of such as do amisse, wee will be­haue our selues soberly, and that sobernesse will bring with it the moderation that Saint Paule speaketh of, so as wee shall not bee o­uereager, nor depart from the fountaine, which is too beware that wee bee not too hastie in fynding fault wee wote not why, nor too what ende, but that wee haue a care too fetche him backe againe that is in an euill-trade, and be desirous to bring him with vs vntoo God. To be short, wee must couet to haue him our brother, that God may bee serued of vs all and mainteyned in his state. If wee bee so mynded, surely the rest will followe after. But vnder the woorde Spirite wee bee warned moreouer (as I sayde euen nowe) that we must be fashioned lyke vntoo God, forsomuch as hee hath vouchsafed too choose vs for his children, accordingly as our Lord Iesus Christ telleth vs, saying: Bee yee lyke vntoo your heauenly father, Math. 5. g. 45. who hath pitie euen on thē that are vnworthie of it. VVher­fore if we desire to be hilde and auowed for Gods children: let vs haue an eye to the nature of him which calleth vs too the likenesse of his owne Image, which is that we be meeld and gentle. Now God in his gentlenesse flattereth not such as haue done amisse. For he ha­teth iniquitie, and must needes alwayes shewe himselfe an enemie to it. But we see the thing that is sayde, namely that God dooth in such wise correct his children, Heb. 12. b. 6. that the chastizements which hee v­seth begin at his owne house, 1. Pet. 4. d. 17. and at his owne housholde folke. Yet for al that, he thundereth not against poore sinners, but wayteth for them paciently, incouraging them, drawing thē, bearing with them, setting his grace before them, and shewing them that he is readie to receyue them, and hath his armes stretched out to imbrace them, if they will come vnto him. Ye see then that the first thing which we haue to consider, is that we must fashion our [...] exam­ple of our God, so as we oppresse [...] the first da [...]he in whō we see any infirmitie, but rather labour to winne them, bycause they [Page 286] bee as lost soules. And heerevpon we may also gather, that such as nowadayes woulde haue vyces cloked, yea and borne oute vnder pretence that God is pacient and gentle, do falsly corrupt the holy scripture. For nowadayes, if neuer so detestable crymes bee com­mitted, by and by they alledge mercie, ô they must be pitied: yea, but such folke blaspheme God in that they woulde haue vs too bee more mercifull than hee is. Surely wee knowe him too bee the welspring [...] of all goodnesse, and it is ynough for vs if wee can fol­lowe him a great way off, and it were a thing to be greatly desired that we coulde come neerer and neerer vntoo him. But when wee haue streyned our selues too the vttermost, it is verie much if wee can haue in vs but some little sparke of the mercie which is infinite in God. Zach. 1 a. 3. Neuerthelesse God promiseth not his grace, but to suche as returne vntoo him. True it is that hee toucheth them with hys holy spirite, and chaungeth their myndes: but yet must repentance alwayes bee matched with forgiuenesse of sinnes. Now after what maner is it that men would be pitifull? It is that they might mocke God too his face, that men shoulde winke at their lewdnesse, yea and sooth them vp in it, that God should be reiected, and that such as are readie to do still worse and worse, shoulde bee borne withall and borne out. But I haue tolde you that it is too cursed a blasphe­mie, when men transforme good intoo euill after that fashion. Then according to Saint Paules exhortation, let vs lerne to bring a meke­nesse that may be of Gods spirite, not too allowe of the euill, or to deface the good, but too amende things modestly with discreti­on. Therewithall let vs learne also to pray God to gouerne vs when the cace requireth that we shoulde correct our neighbours, assuring our selfe that of our owne nature wee shall neuer be able too doo it. VVee knowe that to serue God, and to imploy our selues faythfull in that behalfe, wee must first receyue of him the things that wee want. Nowe then, let a man streyne himselfe as farre as hee list▪ and hee shall not finde himselfe able to bring one droppe of good­nesse of his owne. But when wee come too correcting, there wee repre [...] [...] God: and if I mynde to tell a man his fault, I come not to him in [...] priuate name as his superiour: but in the name of God.

[Page] Nowe then, seeing it is so that we execute Gods office in rebu­king such as haue done amisse: how shall we be fit for that purpose, except he guide and direct vs therevnto? Therefore let vs learne to desire him to guide and rule vs by his holy spirite, when any ad­monition is to be made, to bring such backe againe as are gone out of the right way. And herewithall wee must marke also (as I haue sayd afore) that Saint Paule speaketh not heere of such as are saped in wickednesse, in contempt of God and in rebelliousnesse, but of such as are ouertaken, so as they haue some good will to doo well, and yet notwithstanding doo fall through infirmitie. Therefore this matter must be handled very skilfully and discretely. For if we will deale alike with all men, it is certaine that we shall oftentymes do wrong too such as haue neede too bee borne withall, and in the meane while doo nothing but inflame the despyzers of God, and make them more malapart than they were before. Then (as I sayd) we must put a difference betwene the one and the other. For when the Prophete Ezechiell speaketh of the good shepheard: Eze. 34. a. 4 hee sayth that he must beare with the shepe that are weake, and if any of them be infected, he must heale them by good medicins. But if he should keepe one maner of vsage without putting a difference betweene one and another, howe should he shewe himselfe to be a sheepherd in so doing? In like cace is it with all suche as deale with the rebu­king of their neighbours that haue done amisse. As for example, if there be a shamelesse naughtipacke, that dayly runneth headlong in­to all naughtinesse, which maketh none account of Gods woorde, nor doth any thing but [marre others] like a scabbed Ramme that spreadeth his infection through the whole flocke: or if there bee a varlet that is giuen ouer to all wickednesse: such a one is not ouer­taken with sinne. And why? For he hath alreadie giuen ouer the seruice of God, he hath vtterly shaken off his yoke, and (as I sayde afore) is become a mad beast that pusheth with his hornes agaynst heauen. Such maner of men deserue not too bee borne withall by gentlenesse: and in this text Saint Paule doth quite cutte them off and shet them out of doores. But when [...] ouer­throwne by infirmitie, and that the [...] hath caught him vnwares, and yet that the good seede of the feare of God which he had is not [Page 287] vtterly waterslaine in him: it becommeth vs too haue pitie and compassion on him. And forasmuch as we may slyde euerie houre, let vs learne to call yet earnestlyer vppon God, that hee may go­uerne vs, yea and let vs also beare well in minde howe Saint Paule addeth, looke to thy selfe that thou also be not tempted. Heere he chaun­geth the number. He had sayd, Brethren if any man be ouertaken, helpe ye to amende him. And now he turneth his tale too euery man parti­cularly, saying: Looke to thy selfe: and that is too the ende that thys warning shoulde bee the more vehement, and touch vs the nearer. For we see that when one speaketh in generall termes, euery man thinketh it to be spoken to other men, and there is none of vs all but he would shift out himselfe as much as is possible. Then if it be sayd, behold, all are inclyned to this or that? verie well, he speaketh to the whole companie, but in the meane while no man is touched with it as he should bee. Saint Paule therfore doth expresly change the number here, and he thinketh it not ynough too warne all the faythfull and the bodie of the whole Church in common: but hee draweth euerie man asyde and sayth, looke to thy selfe, and examin what is in thee: for thou also mayest be tempted. Truly there is not any reason that ought sooner to perswade vs to be gentle towardes such as haue done amisse, than when we knowe that we our selues also haue neede too bee borne withall. And euen the verie heathen men haue alledged the same. For they haue sayde, that it is a great crueltie in a man if hee cannot finde in his heart to beare with the infirmityes of his companions, seeing there is not any man whiche is not weake himselfe. It were impossible that anye twoo men shoulde liue togither in the worlde, if they bee not pacient to beare one with another. Then were twoo men ynough too set all the whole worlde on a broyle, if they woulde not beare one with ano­ther. And euen they that thinke themselues to be most perfect, shal finde that they themselues had neede to be borne withall. For surely if we be not vtterly blockishe, wee will hate the euill that is in our selues. And we neede not any man to trouble and vexe vs: euerie [...] in himselfe by beeing greeued at his owne imperfections. [...] it is so: what remayneth but that the same should induce vs to deale meeldly and gently with such as are [Page] falne through infirmitie? Thus ye see what we haue to marke well here. And soothly if we search well the cause why many are infla­med with such inordinate zeale, and storme so extreemely agaynst small faults: it is that they thinke not vpon themselues. Now then the order that we must keepe in this behalf, is first to condemne the euill whatsoeuer it is: marke that for one point. For if we cōdemne the euill but in this mā or that mā, & ouerslip it in others: it is a tokē that we be not led with a right meening minde to the end that God should be serued & honored, but that there is some secrete roote of malice in vs, Prou. 10. b. 12. according as Salomō sayth, that enmitie bewrayeth vi­ces, and euery man findeth fault with him to whom he beareth any grudge. Ye see then that the first rule which we must keepe, is too condemne the euill wheresoeuer it be found, euen bicause it is con­trarie to Gods will. That is one poynt. The seconde is, that euery of vs must examin himselfe. For surely the neerer that any euill is to our selues, so much the more must wee haue it. If I see a despizer of God, it will greeue me more than if he were tenne leagues off from me, and that I knewe not his faults. Nowe then it standeth vs on hand to haue an eie to our selues. For let vs take this similitude, the neerer neibours that we be, and the more familiaritie that there is among men, the more must we put the thing in vre which I haue spoken of: that is to wit, the more must euerie of vs shew other hys faults when he hath offended. For God hath knit vs togither with condition that if I haue a freend, I must reforme him rather than a straunger. But nowe when euill is to be condemned, who is neerer too mee than my selfe? Yee see then wherein a man shall knowe whether wee seeke the honour of God and the clenzing away of vice or no: namely, if wee be rough and sharpe in bridelyng of our selues, and that when we rebuke others, wee first condemne all our owne vices, and shewe that we mislyke them, and that we seeke too amende them as much as we can. Ye see then that the way for vs to iudge of our neighbours, is first of all to condemne our selues. And this warning serueth not onely for the things past, but also for the things to come. S. Paule therefore sayth not, [...] hast offended heretofore: but he say [...] [...] that thou [...] tempted heereafter. And truly we ought to walke continually in feare [Page 288] and carefulnesse, not that wee shoulde not alwayes rest vppon Gods grace and fauour, but that wee must not be retchlesse. For fayth importeth not that we should bee carelesse of all things: but rather (as Saint Paule sheweth vs in the second to the Philippians) that forasmuch as we be not able to do any thing of our selues: God must be faine to guide vs by his spirite, and when he hath giuen vs will, he must also giue vs power to performe it. Forsomuch there­fore as we holde all of God: it behoueth vs to walke in feare and carefulnesse. And so when wee consider our faultes past, and looke well vpon our present state, we haue continuall cause to cast downe our eyes. In deede when God vouchsafeth vs the courage to main­taine goodnesse, and too condemne naughtinesse, hee graunteth vs great grace in making vs iudges, notwithstanding that we deserue to haue our mouthes stopped. Yet neuerthelesse it behoueth vs too learne to be lowly mynded in rebuking the faultes [in other men] which we haue alreadie condemned in our selues, seing that we our selues maye dayly and hourely, yea and euerie minute of an houre fall. Then sith the cace standeth so: let vs pitie such as offende, for they be all of them myrrours of our owne frailtie, bycause wee see there what we our selues are furtherforth than God holdeth vs vp by the grace of his holy spirite. Moreouer, in admonishing such as haue done amisse, we may yet (as I tolde you before) offend God in being too hastie, too rygorous, and too vnkinde. Although then that it be a commendable vertue to admonish our neighbours: yet if we be too lauish, all will turne into vice, except our Lorde doo so re­streyne vs, as wee keepe an euen hande and swarue not asyde too any of the twoo vyces that I haue touched afore. Thus ye see what wee haue too remember concerning this saying of Sainct Paule. Nowe hee sayeth expressely, you that bee spirituall: meening to do vs to wit, that we bee the more bounde too heare with the weake­lings, when God hath strengthned vs by his power, according also as is declared in the fourtenth too the Romanes. And in deede if God distribute his grace more too one man than too another: it is not [...] or that man with all, but rather too hold vp such as are not able [...] go: like as if two men do go a iourney togither, and the one feeleth himselfe weary, so as he is not able too [Page] draw his legges after him: it is certaine that he which is strong and lustie will not runne before him as it were to spite him, but will re­strayne himselfe to his companion, yea and he will toll him forward▪ saying, Go too man, plucke vp a good heart, and let me helpe thee my selfe. To be short, he will do all that he can to cheare vp his fel­low that is so faint. After the same maner also must wee beare one with another, sith we see that God hath called vs all in cōmon, and chozen vs with condition that we should go all together with one accord, and euery man reache out his hand too his neybour (as the prophet Esay speaketh of it) and say, Esay. 2. a. 3. Go we, let vs go vp to the hill of the Lord. It is no reason then that such as haue receiued a larger measure of Gods giftes, should go about to oppresse others: but ra­ther that they should beare with their infirmities, and bee touched with the meeldnesse that we haue spoken of. Thus ye see howe S. Paule sayth expresly, that the more that our Lorde hath set vs for­warde, the more ought we to drawe others after vs. And herevpon he addeth for a conclusion, Beare ye one anothers burthens, and so ful­fill the lawe of Christe. VVhen as hee sayth that wee muste beare the burthens [of our neighbours:] he doth yet better expresse the thing that I haue tolde you heretofore: that is to wit, that he spea­keth not here of the despizers of God, which runne into all licenci­ousnesse and are saped in malice and sturdinesse: but of suche as trauell and go forwarde in all goodnesse, and haue an earnest good will too attaine to it, and whiche do euen grone vnder their sinnes, as vnder a burthen that is to heauie for them. For the better vn­derstanding hereof, wee will set downe a similitude contrarie too that whiche is set downe heere by Sainct Paule. He sayth that suche as are ouertaken with their sinnes, are made as it were too stoupe vnder the burthen. And why? Bicause they are angrie with themselues. Not that they fret or chafe agaynst God through pride and disdeyne: but bycause they bee not able to withstande Satan so stedfastly and stoutly as they faine woulde. But as for these roysters that are giuen too all euill, they be so farre off from stouping vnder their burthen, that they rather ryde [...] triumphing and vaunting themselues, [...] though they would vtterly defie God. Thus see yee the diuersitie that is betwixt them which [Page 289] are to bee borne with, and those agaynst whom all rigour may bee vsed. For the one sorte is bowed with the weight of the burthen which dooth in maner wey them downe: and these are the same whom our Lorde Iesus Christ calleth to him, saying: Come vnto mee all yee that labour and are heauie loden, and I wil refresh you, and you shall finde rest for your soules. Math. 11. d. 28. Our Lorde Iesus calleth not all men without exception vnto him, but giueth a marke too such as may haue accesse to obteyne fauour, namely that they bee ouerloden: that is to say, they welter not in their sinnes, ne take pleasure in them, neyther doo they boast of them as folke paste shame: but they would fayne haue ease, and can finde none in them selues. Therefore he sayth he is readie to deale gently wyth them. And for the same cause also dooth S. Paule in the seuenth to the Romanes say, that he dooth not the good whiche he woulde, but the euill which he would not. Nowe S. Paule speaketh there of him selfe: in so much that although he were as an Angell of God in respecte of his conuersation in this worlde, and as a myr­rour of all holynesse: yet dooth he mourne still, and say he is ac­cursed. And why so? Bicause he was hilde as a captiue in prison, in so muche as he was not at libertie too giue him selfe fully vnto God: for he was hindered by his owne sinfulnesse. Nowe if S. Paule were in that taking: howe shall wee doo? By the way wee see howe this worde Burthen is to bee vnderstoode, where it is sayde that wee must beare one anothers burthens. Heerein Sainct Paule exhorteth vs to holde vp one another: and if any man misse of his duetie, wee must not therefore giue him ouer, but bee incli­ned to pitifulnesse still, and vse the forementioned meekenesse. To be short, he sayth that wee be knit togither with suche condi­tion, that if any of vs be ouerloden or waxe faynt, the rest muste supply his defaulte and weaknesse (as I sayde) euen as inclined therto by nature, without beeing incouraged by the worde of God. If wee be going of a iorney in a companie togither, and see any of the [...] euery of vs will helpe to harten him: and for [...] [...]ooing thereof, [...] vnlode him, and euery man take a peece of his burthen. In like wyse let vs consider that the sinnes whiche wee commit through infirmitie, are burthens, and that in [Page] suche caces it behoueth vs too put vnder our shoulders, too ease such as are welneere wayed downe with them. Not that we should vse any flatterie, as I haue sayde afore: but that wee should helpe too amende them. And for proofe heereof, if a man offende God, and I ouerpasse it, so as he continueth in his naughtinesse: the burthen increaseth in suche wise, as it is inoughe too breake hys necke. For whereas he had but one burthen: beholde now are ma­ny mo added, too beare him downe to the grounde, euen for want of warning. In so muche that if he had bin admonished at the first, he had bin eased of his lode: where as nowe by cloking of his vy­ces, wee bee the cause that the poore wretche can neuer bee relee­ued. And therefore it behoueth vs too vse the foresayde meane: whiche is, that in bearing with the weaklings, wee must not fayle too touche them to the quicke, that they maye bee made too ac­knowledge their faults, too the ende too amende them. Nowe for a conclusion Sainct Paule sayth, that wee must by that meane ful­fill the lawe of Christ. It is not too bee doubted but that S. Paule ment heere after a couert maner too nippe those agaynst whome he disputed heeretofore. For wee haue seene howe that in those dayes there were many that woulde haue had men too keepe the Ceremonies of the Lawe: for that was all their holinesse and per­fection. Therefore bicause they euer had the worde Lawe in their mouth, and bare men in hande that they should discharge them­selues to Godwarde by ceremonies: S. Paule sayth vnto them, Go too, wee haue the Lawe of Iesus Christ, who is a faythfull decla­rer of the will of God his father. Then if wee will haue a true in­terpretation of the Lawe: wee muste not seeke it elsewhere than in Iesus Christ, who is the euerlasting wisedome of God, and was sente too bring vs all perfection of wisedome. Seeing it is so: let vs aboue all things looke what he commaundeth vs, and consider what yoke he layeth vpon our backes or neckes: which is, that we should loue one another, as it is sayde in the .xiij. of Sainct Iohn, I giue you nowe a commaundement that is bothe newe and olde: Iohn. 13. d. 34. which is, that you loue one anothe [...] [...] [...]nto wee must apply all our whole minde▪ namely to beare with such as haue neede, and to reache out our hande to suche as are ouerlo­den, [Page 290] to releeue them. By what meanes then we shall fulfill Christes Lawe: and when wee haue so fulfilled it, wee may defie all suche as condemne vs. Those therefore which fulfill the Lawe of Christ, shall be no more subiect to the ceremoniall Lawe as they terme it. It is true that wee shall neuer fulfill the Lawe of our Lorde Ie­sus Christ, neither in this respect, nor in [any] other. But S. Paule sheweth vs the marke that wee must labour too come at. Although then that wee bee continually on our way so long as wee be con­uersant in this world: yet must wee not runne at aduenture, with­out knowing whither wee go. For wee haue our marke set vp afore vs, and thither must wee inforce our selues. So then, that wee may serue God according to his owne will, let vs learne too giue oure selues wholly vnto him: and to the intent it may bee knowen that his will is too holde vs in suche vnitie one with another: like as he hath knit vs togither in an inseparable bande, so let vs seeke to drawe our neybours vnto him, and therwithall let vs bee patient and meeke when aught is to be corrected: and yet not bee willing that vice should be nourished through flatterie & dissimulation.

Now let vs kneele downe before the maiestie of our good God, with acknowledgement of our faults, praying him to make vs feele them more and more, so as it may make vs to mourne before him with true repentance, and to aske him forgiuenesse of them, and to labour always to be knit vnto him, and to be rid of all the corrup­tions of our flesh, and to be clothed with his righteousnesse: and that in the meane while he will beare with our feeblenesse, till he haue fully deliuered vs. And so let vs all say, Almightie God hea­uenly father. &c.

WE haue sene this morning, that we must beare with mens infirmities where wee see there is any feare of God, or any good seede, and that they be not vtterly wilfull in wickednesse. And so yee see in what caces wee ought to be pitifull. But when wee see men so proud, that they despise God with stubborne outrage: it is not for vs too vse any meeldenesse or gentlenesse in that cace, but for as muche as they bee seene too praunce so in their braue­ries, that loftinesse of theirs muste bee plucked downe, when they exalte them selues after that fashion agaynst God. Also I tolde you therewithall, that too keepe a good meane in rebuking suche as haue doone amisse, euery man had neede too bethinke him­selfe: for wee must first of all condemne oure selues: that is the poynt which wee muste beginne at. And when wee see what wee our selues are, and that wee haue great store of vyces in vs wor­thy too bee rebuked: then haue wee there on the other side wher­with too humble our selues, and too restrayne vs from vsing too great or excessiue rigour towards suche as haue neede too bee succoured, and too bee borne withall. Sainct Paule therefore con­tinueth still the same matter, saying, that he whiche weeneth him selfe too bee any thing, is nothing, but deceyueth him selfe: For euery man shuts his eyes when he should thinke vpon his owne sinnes. Of a truth there can not be so muche as one droppe of vertue in vs, but by and by we magnifie it: but if our vices be apparant to the whole world, in so muche that euen little children can laugh vs to scorne: yet can not wee our selues see them. Now S. Paule intending too correcte this vyce, sayth that men are lothe too bee deceyued, and yet neuerthelesse euery man beguyles him selfe willingly and wit­tingly, euen through his owne ouerw [...] [...] by this meanes he bringeth vs too the very welspring (as I sayde this morning) whiche is that if men were not vayneglorious and [Page 291] desirous of estimation, surely there woulde bee another maner of modestie and sobernesse than is too bee seene. But for as much as euery man is puffed vp with pride, therefore wee couet supe­rioritie aboue all men, and seeke occasion too treade them vnder foote, or else to ouercountenance them in suche wise, as they may seeme our vnderlings. Therefore it is vnpossible to redresse thys outrage of coueting after that sorte too carpe and bite men: ex­cept we be first rid of this fonde desire to be had in estimation, and to bee as it were aduaunced aboue others. No doubt but men can talke well inough of humilitie: but there are very fewe that vnder­stande what the worde meaneth and importeth. Neuerthelesse S. Paule sheweth vs heere, which is the true humilitie: that is too wit, that men should vtterly abace them selues, and consider that they bee nothing woorth, for then shall they bee rightly humbled. VVhen humilitie or lowlynesse is talked of in common speeche: it is taken to bee but a deuice. For euery man can well inough say by his honestie, that he is nothing: but in the meane whyle they ceasse not to swell lyke Toades with the poyson of pride. But S. Paule teacheth vs heere a farre other lesson: which is, that wee muste put away all opinion of our owne wisedome, and of all the vertues that wee can imagine our selues too haue. For it is sayde heere in one word, that wee must thinke our selues to be nothing. And in very deede, the saying that is set downe heere muste bee layde foorth thus: Seeing that men are nothing at all: they that presume vpon their owne vertues, and glory of them, beguile them selues willingly. Therefore let vs take this parte, namely that wee bee nothing. It is true that God hath lefte still some markes in vs, whereby it may bee perceyued that hee hath exalted vs in worthi­nesse and excellencie aboue the brute beastes, in as muche as it was his wyll to create vs after his owne image. Then if wee haue respecte too the thing that God dyd put into vs, the same oughte too bee esteemed still▪ but yet for all that, in respecte of oure owne persons wee bee nothing. For wee bee wholly bounde vnto him [...] that wee haue receyued, haue wee receyued it for our owne [...]thinesse sake? Is it giuen men too make them owne estimation and prayse of it▪ No, but rather too [Page] increase our shame, bicause that all the vnderstanding, iudgement, and discretion that is in vs, is corrupted and marred by our owne naughtinesse. Too bee shorte, wee bee like a stinking and rotten vessell, and Gods giftes are as good wine that is put into the ves­sell: and so by that meanes all is marde. Euen so is it with vs. VVe bee vessels. And what maner of vessels? Vessels infected wyth the corruption of sinne. God putteth of his giftes into vs, too the ende he mighte bee glorified by it. Nowe, maye wee deserue too haue any prayse thereby before men? No, but rather blame, bicause that wee by our sinfulnesse doo marre the good thyngs that God hathe put intoo vs. Moreouer, where as it is sayde that wee bee nothing: it is bicause wee can not but apply all oure vnderstanding and reason vntoo euill, and for that wee wyll needes bee counted wyse, Gen. 6. b. 5. [when as notwithstanding] God a­uoweth that there is nothing but naughtinesse in vs, and that all oure thoughtes, are but vanities, leasings, illusions, and de­ceiptes. Agayne, where as too our seeming wee haue a wyll wher­by wee choose bothe good and euill: the same will is a bondslaue too sinne, so as wee doo nothing else but fighte agaynst God. As muche is too bee sayde of all oure affections. And if we haue any thing else that seemeth commendable, God distributeth it too euery man as it pleaseth him selfe, and moreouer he is fayne too continue the thing that he hath begonne, as wee see by experience. VVhat cause then hathe he too boast, whiche hathe a sharpe and suttle witte, seeing it is not he that hath made him selfe to excell, as though he had bin his owne maker? Therefore wee must holde all things of God, and doo him homage for them. Agayne we see that euen they which take them selues to bee iollyest fellowes, euē they that are most honored in the world, who must not be replied agaynst when they haue once spoken the worde, I say wee shall see euen them made brutishe when it pleaseth God. So then, let vs conclude that Sainct Paule dooth iustly abolishe heere all the power that men presume to haue, to the ende that they maye bee rightly humbled, that is to wit, to [...] our selues to bee aught woorth. Marke [...] or one poynt. Now here­vpon he mocketh the fonde vaynegloriousnesse whiche rauisheth [Page 292] their wittes, bicause there is not any man that would willingly bee beguyled. And in very deede it is a greefe to vs when wee see any man go about to winde vs in by wylynesse and dissimulation, and we can by no meanes brooke it: and yet for all that we shall finde no greater deceyuers in the worlde too vs, than our selues. Euery man deceyues himselfe, euery man ouerthrowes him selfe, yea and that in a manner willingly: and what a follie is that? Nowe then wee see S. Paules drifte, and also the lesson that wee haue too ga­ther of that sentence. For as much as euery of vs will needes ad­uaunce him selfe by abacing his fellowes: therefore S. Paule tel­leth vs, that if wee make a good and righte tryall of the things that are in vs: there will not bee founde so muche as one drop of ver­tue that deserueth prayse, at leastwise in respecte of our owne persons. For wee bee nothing, and there needed but one blast too make cleane dispatche of vs. Therefore it is but a foolishe ouer­weening that letteth vs too walke in simplicitie. And so let vs vn­derstande first of all, that wee can not chalenge any thing too our selues without treason to God, bicause it is a robbing of him of the right that belongeth to him, and which ought to be reserued vnto him, and that is to our owne destruction. For in good fayth what shall we gayne by it when we shall haue abused men, and when we shall haue bin taken for other than we be? To be shorte, when we shall haue bin as Idols, what will bee the ende of it but our owne decay and confusion? Then seeing it is so: let vs learne too bee cast down & layde flat vpon the ground, that we may be through­ly grounded in our God. And to bring that to passe, let vs learne to magnifie him only. And in the meane while, if it please him to exalte vs, let vs not ceasse to keepe our selues in continuall awe with sobernesse and modestie, knowing that wee haue nothing of our owne, and that whatsoeuer God hath giuen vnto vs, he muste be fayne to preserue it in vs from time to time, and that wee must so holde all things of him, as to make a willing sacrifice and obla­tion of them vnto him, indeuoring to imploy ourselues in the ser­uice [...] the measure of grace which wee haue receiued of him, & yeelding the prayse thereof too him vnto whom it belongeth. This is in effect the thing that wee haue too [Page] remember vppon this streyne. Truely it is harde too bring vs too this reasonablenesse. And in good soothe wee see the great con­tentions that are nowe a dayes about Freewill and mens owne vertues, as though men were able to aduaunce them selues, and to take the grace of God, and by that meane to deserue well. But all this proceedeth of this, that men are forepossessed with such diue­lishe pride, as they wyll euermore needes bee somewhat of them selues. And therefore it standeth vs so muche the more on hand [...] too put this doctrine in practise. Certaynely wee can not profite at all in Gods schole, Ps. 143. b. 6 nor in the holy Scripture, till we haue kno­wen that wee bee nothing at all, too the ende wee may come too drawe out of the fulnesse of our Lorde Iesus Christ. But that can wee not doo, excepte wee bee first vtterly dryed vp in our selues; and confesse with Dauid that wee bee as the earth that is scorched and clouen with heate, and haue no whit of wetting or moysture, other than it may receyue from heauen. Herevpon S. Paul addeth, Therefore let euery man trye his owne worke, and then shall be haue prayse in him selfe, and not of other men: that is to say, not by comparing of him selfe with other men. Heere S. Paule remedieth yet one other vice which is to common, and yet notwithstanding we will all of vs graunt it to be deadly of it selfe, and that al of vs are attainted with it: namely that we esteeme our selues as little Angels, when other men are worse than we, or at leastwise when we find thē not better. And that is the very thing that rocketh so many wretched soules asleepe nowadays, making thē to forget thēselues, so as they make no reckning neither of God nor of their owne saluation. It is bi­cause they see that the whole world tag & rag doth go that trace. If wee take a whole towne, and aske them from one to an other how they behaue themselues, surely euery man will haue his excuse and they will all pretende this for a buckler, Tush wee must doo as other men doo. As much will they say in cities & countreis. To be short, we wil needs be like coliars sacks (as the Prouerbe sayth) one of vs maketh another black. And agayn, we beare our selues in hād; that we be quite & clere before [...] is as bad as I, wee see that the world is no better, it is apparante that all men doo so. Howebeeit, besides that these shifts can not purge vs, [Page 293] they be an occasion too harden vs in all naughtinesse, and to make vs rebelliously to despise Gods iustice, as though wee should neuer come to account of our doyngs. So haue we a very good and pro­fitable exhortation in this text, when S. Paule saith that euery man must trie his own worke. True it is that the word which he vseth, might be taken for to approue or allow: but it agreeth not with the matter: for he speaketh heere of the tryall or examinatiō that eue­ry man ought to make of himself, without comparing himselfe with others: 2. Cor. 10. b. 7. according as we see how in the second to the Corinthians, he taunteth such as had measured thēselues by others mens yardes. For S. Paule sayd vntoo them, Euery one of you consider what he hath done, and when yee haue well layd all your percells togither [...] what will you shewe? Therfore euery one of you must come and as it were lay himself vpon the racke, that it may be seene what ma­ner of man he is, and what he hath done: and then may iudgement be giuen of him. Euen so is it sayd in this text, that euery man must try his owne worke. As if he should say, we will needes be aduaun­ced one aboue another, but if it bee cast in any of our teeth that we haue done amisse, by and by his cloke shall be, that he hath a great sort of fellowes: but that shall neuer go for payment before God (sayth S. Paule:) euery man must shole out himselfe, and set himself alone aside from the rest, and vnderstand that he shall be acquit or condemned before God, not therafter as another mā shall be found to bee better or worse than he, but after the rule of the iudge, that is to say, after his woord. For God hath on the one side his owne word, & on the otherside our life. Therfore the true balance wher­vnto we must come: is not too set downe the multitude [for our excuce] and to say, such men or such haue misinstructed me, I haue followed that which I sawe, it was the common fashion, I was faine to doo so whithe [...] I would or no: for I was caryed away, bycause I was not able to stand ageinst a multitude. No, none of these things will go for payment before God, it will not serue our turne to say, that we haue many fellowes. But (as I haue sayde already) the true [...] Counterpeyse, and [to consider] that although the whole world draw vs vnto euill, yet wee shal not bee excused if we preferre not God and his word before all mens [Page] doyngs. And heere first of all, in following the matter that S. Paule layeth forthe, when account is to be entered into, we must call our selues home to examine our owne lyues throughly. For a man shall neuer bee touched with true repentance, nor neuer acknowledge his sins without hypocrisie, till he haue shet his eyes ageynst al the doyngs of other men, and fall to considering thus with hymselfe: Go too, what is it that my God commaundeth mee? After what manner may I appeare before hys iudgement seate? Howe wyll he iudge mee? Accordyng too hys worde. Beholde heere in effecte howe wee may be touched with the true feare of God: behold al­so howe wee may mislyke of our sinnes, and finally bee humbled: namely, not by looking vppon this man or that man, but by exami­ning truely what wee ourselues are, and therevppon by resoluing our selues fully, that only Gods word shall beare sway with vs, & that it is not for vs to giue iudgement by the things that are seene in the world. Let that serue for one poynt. And herevppon also we may gather a generall lesson: namely that it is to grosse an ouer­sight, too thinke too burie our faultes and too scape vnespyed, by hauing a great number giltie as well as our selues. And yet neuer­thelesse it is the common excuce nowe adayes, as I haue touched alreadie: but yet for all that it is but a tryfling excuce. If a manne aske why the Papistes are so dull, and why they giue no eare too any reason, tell them what yee can, but account it as nothing: it is bycause they iudge by comparison, saying: Al the world doth thus. Too bee shorte, God seemeth vntoo them too bee barred of all libertie, when the worlde behaueth it selfe otherwyse than he hath commaunded by hys woorde. But it is too no purpose for them too set downe and obiect suche examples: for they cannot preiu­dice God, that he shuld not alwayes condemne such as haue done amisse. Thoughe there were a thousande worldes, yet shoulde they all go to wrecke before him, specially if men came wyth such statelynesse, as too saye, Thus and thus doo wee. And who are you? Thus yee see in effect wherevntoo this texte ought to serue vs that wee may take profite by it, [...] [...]aue euery man too trye his owne woorkes. And it is purposely sayde hys owne woorke, too bryng vs too the consideration of our whole [Page 294] lyfe. For he meaneth not that wee should take a peece of it and let the rest alone: but that lyke as God hath written all in his re­cordes, so wee on our side should search throughly by parcelmeale wherin we may haue offended, and what vices and infirmities there are in vs. That is it that S. Paule ment by the word woorke. For it may happen now & then, that in some one point we shall haue ser­ued God faithfully, but yet howsoeuer it be done, there is stil some infirmitie in it. Agein wee be faultie of so many imperfections, as it abasheth vs too see it, and wee cannot but euen lothe oursel­ues.

Therfore let vs learne to examin our owne liues well, before we iudge of other mennes. For seeyng that God dooth vs the honour to make euery of vs his owne iudge: wee do but increase our own damnation before him, when wee be so rough and seuere towardes those that haue offended, and forget our owne sinnes. Now wher­as S. Paule saith that euery man shal [...] haue praise in himselfe only: it is not ment when men examine themselues, they shal find cause in them wherfore to be praysed: but that the true praise is that which hath some substantialnesse in it selfe: which is, that euery mā know what he himselfe is, and iudge of himselfe without comparing with others. As for example: it is alwayes sayd that a purblind person is cleersighted, among thē that are starke blind. And among the black Moores, he that is tawny will seeme white. If iudgement bee giuen of a white man when he is among a dozen Moores, there will be no whitenesse vnto his. But if he bee brought ageine among his owne countrymen, he will bee found to bee a farre other than he was ta­ken to bee. If it bee sayde, Lo heere a man that is cleersighted, and yet he is but purblind: his cleersightednesse shall bee but in com­parison of them that are starke blind: for his eyesight is not cleere and sound in deede. Euen so, too iudge by comparison is a very fond thing. Thus yee see in effect what Sainct Paule ment to say. He ment not that when wee haue examined our lyfe, wee haue wherefore too commend and esteeme our selues: but that all the prayse [...] chalenge too themselues, are but wynde and smoke, and starke lyes, bycause their gazing is at themselues, as if a man should bee in loue with his owne image.

[Page] Marke me a little chyld when one sheweth him a glasse, he knowes not whither it be himselfe or another, whom he sees there, and yet is he altogether fond of it. Euen so is it with all suche as beleeue themselues to be wonderous fellowes. And why so? VVherevpon do they ground themselues, or what reason moueth them, but that they seeme to themselues to be of more valew, than they that were able to shewe them the way? For see heere what they will alledge. O (say they) suche a man is well esteemed, but yet he hath suche a fault and such a fault in him. So that when a mans vyces are sear­ched out, if they be condemned, ye see it is but a sport of little chil­dren. Therfore not without cause doth S. Paule say, that to make a a good tryall, that wee may haue a well grounded prayse and such a one as may stand before God, wee must try ourselues. If a man say, yea: but may a man prayse himselfe? It is so certeine that we must be voyd of all glorie, to put in vre that which wee haue seen in an­other text, where it is sayd that we must glorie in God. The questi­on then is not whither men may bee praysed or no: but S. Paule hath sayd condicionally, that if any man will be praised of God, he must withdraw himself as it were into his secret chamber, and con­sider what maner of one he is: and then will he be no more so foo­lishe as to commend himselfe or to say, tushe, I am woorth as much as such a one, I am as good a man as he. VVhen this greere is pul­led downe: then shall a man see whither he ought to be praysed or no. Now of a truth, it is certein that there is not one sparke of praise in vs, at least wise that we may chalendge as our owne. Neuerthe­lesse wee shall not fayle to haue prayse in our God: which is much better than if wee were hoyssed aboue the Cloudes. For when mē deceiue themselues with a vayne opinion, or that the whole world laugheth vpon them: it seemeth to them that they flie in the aire: but it is the next way to make them tumble downe & breake their neckes. Lo wherevntoo all this presumption that blindeth vs serueth vs. But when we once know what it is too seeke prayse in God: then are wee in the way too bee rightly knit vnto him, and so shall wee stand vppon a good and sure [...] and esteemed. According wherevnto wee see how S. Paule glorieth in his good conscience and in his vprightnesse. He sayth that they whō [Page 295] he hath wonne vnto Iesus Christ by the Gospell are his Crowne or garland. And all Gods seruants may say as much. Neuerthelesse, it is not ment that they must part stakes with God, as they do which alledge their own vertues and deseruings, who out of all doubt do make as it were ydolls of themselues: But that the faithful hauing confessed themselues to be nothing at all but by Gods free good­nesse: reioyce in the things that he hath giuen them, alwayes reser­uing too him his due. Therfore when wee desire not too haue any thing too ourselues alone from God, but depend vppon him and vpon his meere grace: then shall wee haue praise, howbeit in our selues (sayth S. Paule) and not in other folke. Nowe whereas it is sayd But in ourselues: it is not ment that the praise springeth in our selues, and that wee bee not sinners: but he hath an eye too that which I haue told you alreadie: which is, that so long as men stand vpō comparing of thēselues wyth other folks, they do but deceiue themselues. For it wyll seeme that wee bee little Angells: and yet for all that, wee shall bee neuer a whit better than Diuells. And why? For wee lyken ourselues but too suche as are starke nought and vtterly corrupted. Nowe if euer this warning were necessarie, it is most necessarie nowe adayes. For althoughe there haue bin muche corruption euen euer from Sainct Paules tyme hytherto: yet at this day it is come to the full heygth of it. And in very deede it seemeth that all states and degrees haue conspired ageynst God. VVee see then that the worlde rusheth foorth as it were into a fu­rious rage, too make warre ageynst all equitie and vpryghtnesse: and yet wee ceasse not too sleepe still in such confusion. And why? Bycause euery man dooth so. And by that meanes God is as it were driuen backe. Thinke wee that wee by our iniquities shall thrust him out of his seate, or bereeue him of his authoritie of iud­ging the whole world? No: For all of vs without exception must appeare before him, and there wee cannot shocke ourselues toge­ther too say, Sirs let vs sticke too our tackeling, for wee bee too great a multitude God wyth one blast of hys mouth is able too sincke [...] so, let vs put the thing in prac­tise which is spoken heere by Sainct Paul, and let euery man keepe good watche ouer himselfe. And when wee see blasphemie, whore­dome, [Page] wantonnesse, Loocenesse, drunkennesse, gluttonie, pyl­ling and polling, periurie, treason, enuie, and suche other lyke things haue theyr full scope: Let vs bee sorie for it, and yet let vs not thinke that bycause the thornes among the which wee walke doo scratch vs, therefore wee bee discharged: nor that it may auayle vs when wee can alledge, that other men haue bin the cause of our starting out intoo lewde behauiour, or of that wee haue bin caryed away in deede as it were wyth a whirle wynde. I say let vs not thinke that that can auayle vs: but let vs followe Gods word when it is preached vntoo vs: Let that bee all our wysedome. Let that bee all our counsell, accordyng as it is sayde in the hundred and nyneteenth Psalme, that Gods commaundementes are the Counsellers of a faythfull man. VVhen a young man that is rea­die too fall too vnthriftinesse hath a gouernour too holde hym in awe, he will bee restreyned for a tyme. Nowe truely Satan hathe great store of allurementes, and infinite meanes and occasions to breake our neckes withall: But God of his grace gyueth vs coun­sell, he setteth hys word before vs.

Therfore it is good reason he shoulde win so muche at our handes as too bee herde of vs, and that wee should frame our sel­ues too hym: for what shall it aduauntage vs too haue alledged a hundred thousande tymes that wee haue doone as other men did? It is all one as if wee shoulde saye, Tushe sirra, wee passe not so muche for GOD as for menne, wee haue preferred the worlde, whyche ledde vs too vnthriftinesse, and withdrawen our selues from all goodnesse. Is thys a reasonable excuce? No: Is it not all one as if wee shoulde spit in hys face, and bid hym backe and get him hence, that men maye haue full swaye among vs, for wee must doo as they doo and frame our selues too the bent of theyr bowe? Thus yee see in fewe woordes too what vse wee ought now adayes too put thys doctrine of Sainct Paules. And for the same cause also he addeth, that euery man shall beare his owne bur­then. As if he had sayde, euery man shall bee combered ynoughe for hymselfe, wythout helping [...] this sentence may bee applyed too many vses, yea euen wythoute turning of the woordes from Sainct Paules owne meaning. For [Page 296] if thys reason that euery manne shall beare hys owne burthen be­fore GOD, bee alleaged as a generall matter: then vseth he the woorde Burthen, too cutte off all excuces, too the ende that men shoulde thinke that all theyr shyftes and startingholes cannot a­uayle them: and that is well woorthie too bee marked. For wee see what malapertnesse is in vs: wee woulde bee ashamed to stand in contention wyth creatures as wee doo with our GOD, and for proofe thereof, if God presse vs, wee wyll neuer leaue oure replying and murmuring, till wee bee more than conuicted. Yee see then that Sainct Paules setting downe of thys woorde Burthen, is as if he shoulde saye that wee cannot accuse GOD, nor winne any thing by standing in contention with him. For why? VVhence commeth the condemnation that presseth vs? Is it of that God stretcheth oute hys arme too make vs feele hys power in ouer­whelmyng vs? No, but euery manne shall beare his owne bur­then.

Nowe it is verie true that Gods wrathe is lykened too a bur­ning fyre which consumeth all: Psal. 50. a. 3 but in the meane whyle, whence commeth the wood of the fyre that consumeth vs? VVhat kind­leth? VVhat maynteineth it? It is wee our selues: Our sinnes are (as yee woulde saye) the wood, and our wicked lustes haue kindled the fyre. Euen so is it as in respecte of the woorde Bur­then. It is true that it is Gods hand which presseth the wicked: but yet notwithstanding if they looke vppon the verye cause, they shall fynde it to bee their owne sinnes. Thus much concerning the worde Burthen. Now after that S. Paule hath stopped all mouthes, & shewed that wee must quietly receiue the iudgement that God shall giue vppon vs: he telleth vs that euery man shall beare hys owne burthen. And thervpon wee haue to gather the thing which I haue touched alreadie, namely that euery man shal bee combered ynough with himselfe. And S. Paule doth purposely say so, bycause that when I referre my self to custome, and say, the fashion or guise is so, and euery man dooth so: it is all one as if I would vnburthen my s [...] But nowe [...] whither they whom I alledge for my warrant bee strong ynough, and whither their shoulders bee a­ble to beare my burthen.

[Page] Behold, God calleth mee, and I must bee fayne to yeelde vp an ac­count of my lyfe: and I shall go seeke warrantes too answere for mee. And who be they? Euery man shal bee combered ynough in answering for himself: there is not that man which hath not faults ynow of his own alreadie. And how then could they beare my bur­then if I should cast it vpon them, seeing they bee so sore loden al­ready with themselues, as is able too wey them downe a hundred times? Is it not then a great folly for mee to bring such warrantes before God? I am giltie of a hundred thousand faultes, I shall bee put there into the throng among the rest, and if I examine my selfe rightly, I shall finde my selfe worse than giltie as I sayd, and yet for all this, I will satisfye God with saying, I haue followed the com­mon trace. VVhile I go about to discharge my selfe after this fa­shion vppon others, a thousand persons or twayne shall fall vpon mee, and by that meanes my burthen which was too heauie already shall bee increased and bee made much heauier: and so yee see wee shall still abide in confusion. Nowe therefore wee see what folly it is too alledge men, as thoughe they could defend vs ageynst God, or that wee could bee exempted from our deserued condemnation by making a number of bucklers after that sort, too sheelde oursel­ues ageinst God: as who should say, the matter were doubtfull who should get the vpper hande, Esai. 40. b. 8. whither Gods woord whych must in­dure for euer and cannot bee impeached, or else our lustes whiche are fleshely. For whereof commeth custome, and fashion, and all that men terme lawfulnesse, and antiquitie or prescription and such other things? Of nothing else but that men will needes be wise in despite of God: and moreouer are caried away with their own wic­ked lustes, & euery man would haue the bridle slaked, to take leaue too do all maner of lewdnesse. Yee see then that wee cannot bring any warrantes too set ageynst God, but wee make open warre a­geynst him. To bee short, if euery of vs consider that he is ouerlo­den with his owne faultes, he shall haue cause to humble himselfe. For there is not any man which is not beaten downe to the groūd if God liste too enter intoo [...] exe­cute rigour towardes him, and euen the ryghtuousest men of all, shall haue somewhat continually in them that is woorthie of [Page 297] blame, so as they shall bee confounded. Let vs acknowledge this, and yeelde God the whole prayse, suffering our selues to bee go­uerned by him. And let vs go backe againe to that which S. Paule tolde vs heretofore: that is to wit, [to beware] that wee deceyue not our selues wilfully, when we would shew our selues hardie and bolde in correcting, rebuking, and amending one man or other. Let vs not bee so foolish as to iustifie our selues by comparison, as who should say that God ought to hold himselfe contented with our re­buking of others after that maner, and for that there is some shewe of vertue in vs. Let vs not stay vpon any of these things, as is told vs vs heere, but let vs marke also by the way, that whereas it is sayde that euery man shal beare his own burthen, we haue right great need of our Lord Iesus Christs helpe, 1. Pet. 2. d. 24. and that he should take all our bur­thens vpon him, according as in very deed hee hath borne all our sinnes vpon the crosse, as sayth S. Peter in his first Epistle. True it is that the matter which S. Paule handleth here, is none other than the same that I haue declared alreadie: that is to wit, that we must not i­magin that men are able to warrant vs, for the rightuousest man a­liue is combered ynough with himself. And furthermore, that if our Lord had not regard to hold vs vp, wee shoulde be oppressed vnder our burthen. Yet notwithstanding euery man must answer for him­selfe, and Gods word must haue the maistrie as I said afore. Thus ye see what S. Paule intended to tell vs. But yet further, let vs thinke a little vpon our selues. If euery man should be faine to beare his own burthen, who were able to indure it? VVe should needes be borne downe. For if a man had but some one sinne in him, behold hel were readie too swallowe him vp. Surely the weight of one sinne is hea­uier than a stone that were able to crush all our limmes and bones a peeces. Nowe it is no talking of any one, nor of a hundred: the multitude of them is infinite. How then shall we stande in iudge­ment before God when he bringeth vs to account? VVho can say that hee commeth franke and free? To be short, we see that if there were not a remedie in the matter that S. Paule telleth vs heere: we shou [...] [...] we must repayre to our Lorde Ie­sus Christ, for it is hee that hath borne all our burthens, as I haue alledged alreadie. Truly the redeeming of vs did cost him deere, [Page] and if we seeke heauen and earth throughout for the price of a ran­some, we shall not finde any other than him, that is able too pacifie God. Then had we neuer bin sanctified, except the sonne of God had giuen himselfe for vs. Esay. 53. b. 45. And in very deed the prophete Esay she­weth how hee bare our burthens. Namely that he felt the paynes of death, and that the father was faine to wreake himselfe vpon him, as though hee had bin an offender and giltie of all the sinnes of the worlde. Now therefore we must resort vnto him, according also as he allureth vs to him. And by the way, if any man alledge that here seemeth to be some contrarietie, considering how Saint Paule saith that euery man shall beare his owne burthen: the answere thereto is easie. VVhen the Scripture speaketh too vs of Gods iustice: it sayth that euery man shall bee recompenced according to his owne workes. After which maner Saint Paule speaketh in the .xiiij. to the Romanes. According as euerie man shall haue walked in his con­uersation in this world (sayeth he) and according as hee shall haue wrought in his bodie: so must he receyue his rewarde. That is the order which the scripture keepeth in speaking of Gods iustice. Yea, but in the meane while it excludeth not the remedie that is giuen vs in our Lorde Iesus Christ, whereby men are succoured. Lo how God succoureth his elect, and such as hee hath reserued too salua­tion: that is to wit, after he hath chastized them, he reacheth them his hande, and lyfteth them vp againe when hee hathe cast them downe. And truly we shoulde not knowe of what value the grace of our Lorde Iesus Christ is, neyther coulde wee taste of it, ney­ther coulde wee euer bee partakers of it, vnlesse wee were vtter­ly confounded in our selues. Therefore let vs learne to feele our burthen in such wise, as too bowe vnder it, (as hathe bin declared this morning) and let the same leade vs too true humilitie. And afterwarde, when wee haue felt the burthen more than wee are able too beare: let vs repayre too oure Lorde Iesus Christ, who promiseth too ease vs, Math. 11. d. 28. so wee seeke oure whole rest in hym. So then, wee see that Gods grace is not excluded when hys iustice is spoken of. For it standeth vs in [...] [...]ayes too his mercie. Iam. 2. b. 13. VVhereas it is sayde that hee whiche shall haue beene a cruell and mercilesse persone, shall haue iustice withoute [Page 298] mercie: thereby Saint Iames dooth vs too vnderstande, that oure Lorde hath his iudgement against the wicked and the reprobates, to recompende them according to their misdeedes: and againe that he measureth his owne otherwise, that is to wit, that after he hath con­demned them in themselues, and made them to feele their diseases thereby to bring them to true lowlinesse: then he setteth them vp a­gaine. Then must we first be striken downe with Gods hande, and afterwarde be lifted vp againe by his gracious promises, in that hee telleth vs that in our Lorde Iesus Christ wee shall find all that wee want. Thus ye see in summe, after what maner we must practize this text: namely that in admonishing our neighbours with a gentle and meeld spirit, and being also humble & m [...]ke our selues, without pre­suming any thing vpon our selues, wee must examin well our owne liues, so as we may dayly bewayle our sinnes and be sorie for them, to the ende that we be no more deceyued with hipocrisie, but labor to withdraw our selues from the worlde, to the intent we surmize not that we shall scape Gods iudgement by our shiftes. So then, let vs beare all these things in minde, that we may submit our selues to the pure worde of God. And whatsoeuer men do to turne vs away from it, let vs not suffer our selues too be seduced. And for the brin­ging hereof to passe, let vs flee to our Lorde Iesus Christ, knowing that howe desirous so euer we bee to giue our selues wholly to the seruing of God, yet wee be so ouerloden with sinnes and imperfec­tions, that they were able to sinke vs downe to the bottome of hell, if wee had not one to holde vs backe, that is to wit, our Lorde Ie­sus Christ, who hath borne all our sinnes, and set vs vtterly free from them, too the intent wee might hereafter come before God with our faces vpright.

Now let vs acknowledge our sinnes with such humilitie, as eue­rie of vs may confesse, yea euen vnfeynedly, that we are all forlorne and paste hope, except this oure good God haue pitie vppon vs: praying him neuerthelesse, too make the fruite and vertue of the death and passion of our Lorde Iesus Christ auaylable, not onely in hyd [...] [...] which wee haue committed alreadie, and in burying them out of rem [...]aunce: but also in clenzing vs day­ly by hys holy spirite: and in holding vs vp continually, till we bee [Page] come to the perfection wherevntoo he calleth vs, and be deliuered from the prison of sinne, wherewith wee bee yet inclozed. That it may please him to graunt this grace, not onely to vs, but also too all people. &c.

WEe see well ynough that wheresoeuer S. Paule was knowne, he could not be suspected to be a man much giuen too his owne profite. For al­though it were lawfull for him to haue his fin­ding, bicause hee bare abrode Gods worde: yet notwithstanding (as we see) he forbare that li­bertie, Act. 20. g. 34. to the end to preuent al occasions of stūbling. And he protesteth that he was fain to labor day & night with his hands to earne his liuing. But yet was he so much the better able without suspition to call vpon the negligent sort to do their dutie, as we see in this text. He commaundeth men to find their teachers, & not to suffer them to want any thing. Nowe if Saint Paule (as I sayde) had bin a couetous man in scraping too himselfe other mens goods, or if hee had bin desirous too set out himselfe in pompe and super­fluitie: hee shoulde haue had his [...] haue bin tolde him that he spake for himselfe, and that it had bin no giuing of himselfe to the seruice of God. But forasmuch as he had [Page 299] shewed sufficiently by experience, that forgetting himselfe and ha­uing no regarde of his owne persone, he sought nothing else but to aduaunce the kingdome of our Lorde Iesus Christ, and to edifie his Church: therefore he might rebuke the vnthankefulnesse of such as behaued themselues amisse towards their sheepherdes, in abridging them of sustenance for their bodies, whereas by their meanes they had food and sustenance for their soules. Now it is a verie vnkinde dealing, whē a man considereth not that he which bringeth him the doctrine of saluation, is as a fosterfather sent vnto him of God, and at least wise findeth not in his heart to giue him bodily food. Ther­fore when men are so retchlesse in that behalfe, they bewray a con­tempt of Gods worde. For nature ought to teach vs, that when we be in any mans dette, wee shoulde streyne our selues to the vtter­most to requite him the like: and if we be not able to do it: then at leastwise to shewe that it is not for want of good will. But in this cace, lyke cannot bee requyted for lyke. For Gods worde findeth not any thing in the worlde that may be layde in balance agaynst it. Yet notwithstanding, such as are taught, ought at leastwise not to spare theyr temporall goodes, for the finding of those at whose hande they receyue the inestimable treasure of the Gospell. And verely we see howe it hath alwayes bin the pollicie of Satan, too spoyle Gods Church of good Sheepherdes and ministers, by after a sort staruing of them. Satans vpholders shall alwayes haue y­nough to cramme themselues withall: according as wee see howe that in the Papacie, these ydle bellyes which do nothing else but barke oute theyr Masses and Mattins, are crammed too the full. Though all the worlde shoulde hunger and thirst for it, those kinde of people shall neuer feele penurie: yea and they shall haue good store of prouision though all the worlde starue in the meane while. But cleane contrarywise, when such as serue God shall haue shewed the singular zeale and care which they haue for the health of mens soules: men let them alone, and thinke them greatly bound vnto them that they giue thē the heering. VVell (say they) we haue heard him [...] him well, he hath done his dutie. And how many are there nowadayes that [...] contribution when they come too heere a Sermon? They could find in their hearts that God shoulde [Page] neuer be spoken of, bicause it is a melancholike matter too them. VVhereby wee see, that the Diuell hath by that meanes gyuen a pushe, too ridde away all teaching, and too bring to passe that there might bee none but Idolles, nor any man care howe hee behaued himselfe. Then was it not without cause that Saint Paule was de­sirous to remedie such inconuenience, saying, that hee which tea­cheth ought at leastwyse to bee nurrished and mainteyned, and that hee which receyueth the doctrine of saluation, is bounde at least­wise to giue of his goodes and substance, to him that hath ministred spirituall foode vntoo him. And Saint Paule speaketh here expres­ly of Gods woorde. For whereas humane sciences haue alwayes bin so highly esteemed, that such as haue professed them, haue bin mainteyned: the woorde of God, whiche surmounteth all other things, is as it were cast downe. Therefore Saint Paule blameth mennes naughtinesse, saying: See what a worthie thing it is to haue Gods worde brought vnto you: See what fruite redoundeth vnto you by it. For we be all miserable and cursed, sauing that God cal­leth vs to him by meanes of his worde: for that is the power which he spreadeth ouer vs to gather vs intoo his kingdome. Sith it is so then: howe can you bee nigardly of the transitorie goodes of thys worlde, that such as trauell for your welfare and edifying, shoulde not at leastwise bee so mainteyned, as they might giue themselues wholly vntoo that, and not bee drawne awaye by cares that might stoppe them and hinder them of doing their duties? The woorde that Saint Paule vseth heere, is Cathechise, whiche signifyeth too teach, traine, or instruct, and therof commeth our word Cathechisme, which signifieth a Teaching, Trainment, or Instruction. Then he that cathechyzeth, sayth hee: that is to say, he that is a faythfull Teacher to edifie the people in Gods worde, let him be mainteyned by such as are Cathechyzed, that is too say, by such as are taught, or as are brought as scholers vnto God. Now we see Saint Paules meening: and therevppon we haue to gather, first of all that we must not take any nowadayes for Ministers and Herdmen of Gods Church, but such as bring his woorde. Marke that for one [...] for our behoofe so to do. For the Papistes boast that they haue the Church on theyr syde. But it is certaine that it cannot be veri­fied [Page 300] of Gods children, that they shoulde bee a flocke without a guide. Then what are the markes of the Churche? That there bee a flocke gathered togither, and that therewithall there bee a sheepeheard too leade the sheepe too our Lorde Iesus Christ. And in good soothe the Papists alledge also that they haue a Hierarchie, that is too say, a holy and sacred Soueraintie, but in the meane while the marke that Saint Paule setteth downe heere, is not too bee founde among them. For wee see that all the horned Pre­lates, and all the route of the Popishe Clergie, haue no more but the bare tytle. For where is the sayde worde of God? They thinke that that were a steyne to theyr state: it is ynough for them to doo their Ceremonyes and gewgawes, and they beare themselues in hand that they haue very well discharged their dutie, whē they haue so played an enterlude: and so those Hipocrites doo nothing else but fill the worlde full of their abuses and Illusions. Therefore let vs learne to discerne Gods true Churche, from all the Synagogs that Satan hath builded in the worlde, and wherewith he dazeleth our eyes nowadayes. That is to witte, when Gods worde is prea­ched faythfully, let vs conclude that God also dooth both knowe and acknowledge the flocke that is assembled there. And heere yee see howe they ought to dispose the goodes of the Church, as Saint Paule sheweth. Furthermore whereas hee sayth, Let those that are taught impart all good things: it is not ment that they should bestow such abundance vpon the preachers of the doctrine of saluation, that they should bee readie too burst with it. For the superfluitie of ry­ches hath bin a deadly plague, when a number of men were moued, and driuen by fond deuotion, to giue their substance to such as they thought woorthie to possesse the greatest part of the world, where­by they brought all to horrible confusion. And therefore wee must not thinke that Saint Paule ment too inrich he Ministers of Gods worde in such wise, as they might haue wherewith to ryot with all excesse, or as they might haue wherewith to mainteyne a dissolute life in pompe and brauerie: Saint Paule ment not to open a gappe for [...]: but onely ment to do men to vnderstande, that they ought to succour the [...] [...] all their needes, so as they should not be driuen to extreme penurie.

[Page] And it behoueth vs to beare in minde how that in another place he sayth, 2. Tim. 6. b 8. if we haue wherewith to feede and cloth our selues, let vs be contented. Also we know that God hath a care of all creatures: and therefore much more of his faythfull ones. So then let vs liue soberly, as if we had but a day to liue, and let vs not make a hoord of the transitorie goodes of this world. VVhen the ministers of Gods worde beare this lesson in minde, namely to liue soberly and thrif­tily, and not too haue a care so full of vnbeleefe as shoulde tor­ment them and burne them, and prouoke them to heape vp vnmea­surably: then wil they content themselues with a little, and yet not­withstanding men will be bountifull and liberall too them without their crauing of it, so as they shall alwayes haue wherewith to be fed & clothed. And in good fayth, besides this that hath bin sayd, we see that Saint Paule did not onely practize this doctrine himselfe, but also exhorted his brothers and companions to the same. For in the twentith of the Actes he alledgeth principally, that he had trauelled and taken paynes with his handes to get part of his liuing: howbeit that it is much better to giue than to take: for (saythe he) the thing that wee ought to haue learned in the schoole of our Lorde Iesus Christ, is that we shoulde be better apayde when we haue occasion to do good, and to giue to the releefe of others: than when wee re­ceiue to become rich our selues. For it cannot agree with Gods ser­uants, that they should couet to hoord vp. To be short, now we see whereat Saint Paule amed: namely that he ment not to giue bridle to the preachers of Gods word, to haue a delicate and deintie table, or to be braue to the worldward: but that they should haue where­with to find thēselues soberly according to their degree. And ther­withal also he blameth the vnkindnesse of the world, for that they which are bound to their Shepherdes do shewe themselues so nig­gardly, that it seemeth to be as it were a plucking out of the guttes out of their bellies, when they be spoken too for the releefe of the neede of those to whom they be bounde beyonde measure. Nowe forasmuch as that vyce hath reigned at all tymes in the worlde, and the diuell (as I sayde) hath by that [...]llicie giuen [...] [...]u­rage the ministers, that there might bee no more teaching and in­struction: let vs learne that Saint Paule hath not without cause set [Page 301] downe this rule, that they whiche take peines in preaching of Gods worde, must haue wherwith to fynd and mainteyne them. And wee see nowadayes a greater churlishnesse in the world, than that which S. Paule blameth and cōdemneth. For they that are at no charges at all with them, will not fayle too grunt and grudge when the mini­sters of Gods woord bee talked of. O (say they) these fellowes must be nurrished in idlenesse: verily as who should say it were idlenesse too serue God and the whole Churche. Againe, the Apostles (say they) did nother so nor so. No, but it is apparant that the Apostles were fetched a farre off: and euery man did streyne himselfe for the same, not onely in his goodes, but also in his owne persone. If any Apostle were too bee accompanied, it appeereth that the riche and welthie men passed the sea with them. And now adayes there shall bee nothing but murmuring and grudging at Gods seruants, though they bee enterteyned nigardly. But this discouereth and sheweth the wickednesse of those repyners, and bewrayeth them to be Hea­thenish folke, that could finde in their hartes too liue in barbarous­nesse and beastly conuersation, without hauing any doctrine of sal­uation, and that all were thrust vnder foote, that euery man might liue after his owne lustes. So then, let vs beare in minde the thing that S. Paule telleth vs heere, to the ende that such as are called too the state and office of preaching Gods woord, may know that where as they bee founde and maynteyned, it is bycause they shoulde take payne, and profite the whole people with their seruis, and be thereby the more prouoked to do their duetie warely and carefully, and fi­nally bee quickened vp to become so much the more diligent. And let not men enuie them nor grudge agaynst them when they haue conuenient finding and interteynment, seyng that God hath so or­deyned: and we our selues also doo see reason why it should bee so. Now herevpon S. Paule addeth, Bee not deceyued, for God is not moc­ked, and looke what a man soweth, that shall he reape. S. Paule, in willing men not to bee deceyued, sheweth sufficiently that men haue at all tymes had store of shiftes, and that when they intended too doo or say [...], they haue euerpret [...] [...] some cloke. But heere he citeth them to Gods iudgement, as if he should tell them that they might well ynough content men and stoppe their mouthes: but yet for al [Page] that they must bee fayne too come to account before the heauenly iudge. And therefore all your shiftes (sayeth he) will stand you in no stead. It is true that these excuces will easely bee admitted among men, and (as I haue touched alreadie) many men will hold their mi­nisters at the staues ende, and there shall bee nothing but quareling with them. For their eares are so itching, that a man shall hardely finde one of a hundred which will not be glad to heere such matters, and to adde some skoffe besides, or else too make the sauce sharper. This is too common a cace. Neuerthelesse Sainct Paules doctrine extendeth generally too all the excuces that wee bee wont to make when wee would iustifie our euill doing, or make men beleeue that the Crowe is whyte. First of all therefore let vs haue an eye too the grounde that Sainct Paule treateth of heere. Now the cace concer­neth the finding of the ministers of Gods woorde. He willeth men that they shoulde not beguyle themselues. And why so? For it is a fonde thing to say, why should not the Ministers of Gods woord la­bour for their liuing, seing they ought to giue example vnto others? VVhen they come out of the pulpet, can they not spend the rest of the time in some labour, that they might not burthen the Churche? This will easly bee receyued of suche as gabble after that fashion, thinking themselues too haue a good cace, and too bee very zelouse of the common welfare and of the order of the Churche. But suche men deceyue themselues. For there is nothing in them but malice, and Satan thrusteth them foorth therevnto, to the end to make the world to lothe the doctrine of saluation, or at leastwyse too set light by it and to skorne it. [That is the very welspring], thither muste we go, and there must we holde vs. So then, it is not without cause that S. Paule warneth the Galathians, too beware that they beguyle not themselues in vsing these fayre colours. And secondly we must also apply this warning of Sainct Paules generally to al the couertes which wee take in going about too disguize things, for wee will al­wayes haue wherewith to cleere our selues, if men will beleeue vs: And there is not so very a naughtypacke but he will still haue some shifte too conceale his owne sha [...] before men▪ [...] if wee were a hundred times conuicted, yet the Diuell would euer put some deuyce in our minde, too set a good face vpon a foule matter. [Page 302] And bycause we be inclyned thereto by nature, and hardened there­in by custome: it standeth vs the more in hand too marke the thing that S. Paule telleth vs heere: which is, too beware that no man be­guyle himselfe, and that wee erre not wilfully. For it is certaine that hypocrisie shal neuer deceyue men, till they beguile themselues wil­lingly and wittingly. The hypocrites shal now and then be deceyued, and yet notwithstanding bee conuicted therewithall, and they shall haue such hartbitings, that they shal be the first that shall condemne themselues, though all men else did acquit them. But there are that fall asleepe, and beare themselues in hand that nothing is amisse in them. Yet ceasse they not therfore to haue some pricking within thē: and although they be blinde, yet doth God make them vnexcusable, bicause he quickneth thē vp, & they seeke shifts still to intangle thē ­selues in, so as they themselues perceyue not the mischief, that they might repent thē of it. Ye see then that the woorst kind of Hipocrisie that can be, is when men deceyue thēselues by fond flatterie in al­ledging this & that, & in seking to shift off the matter, not only be­fore mē, but also before God. Now S. Paule sayeth heere, that God will not be mocked▪ And if he should say, that such as beguyle them­selues after that fashion with their fond excuces, are mockers, yea & very mockers of God. For if wee bare such reuerence too God as we ought to do: it is certaine that when we be cyted before his ma­iestie, we would sound our selues to the hard bottō of our thoughts and affectiōs, so as there should not be any thing that were not exa­mined to the quicke. All they then which make so light a matter of cōming before God, as though he were but some litle babe & might play with him at their pleasure, do thereby shewe themselues to bee full of vngodlinesse. Now therfore we see how profitable this texte is for vs, where S. Paule hauing warned men that they shoulde not beguyle themselues, addeth that God cannot bee mocked. This should seeme not too make too the purpose. For what though wee bee deceyuers? dooth it therefore followe that we be mockers of God? Yea sayeth Sainct Paule. And for proofe thereof, yee seeke vayne shift [...] your selues to them. But if you looked rightly vpon the deede, and were not wrapped in your owne maliciousnesse: surely you shoulde haue a righter iudgement than you haue.

[Page] VVhat causeth you then to fall asleepe in your so fond excuces? it is bycause yee consider not that wee muste all of vs appeere at Gods iudgement seate, and that it is he whiche searcheth mens thoughts, and from whom nothing is hidden. But you take him too bee but an Idoll: you would beare him in hand that he ought to be contented with your fooles bables: and whē ye haue beguiled men & laughed them to skorne, yee thinke that God is of the same stampe, and vse yet greater boldnesse towardes him. Therefore it is certaine that all such as flatter themselues and seeke startingholes, are Infidelles, and the thing it selfe sheweth them to be playne mockers of God. Now although this saying be short: yet ought it to make vs quake, for as­much as we heere so great a thunder, or see such a lightning cōming vpon vs from aboue. And I pray you, is it a fault too bee pardoned, when men that are but starke rottennesse, do so vaunt themselues a­gaynst God, yea euen to mocke at him? Surely wee knowe it is the greatest reproche and spite that can bee done vnto a man, too laugh him to skorne after that fashion. If it be intollerable among vs that are nothing: will God suffer himselfe to bee mocked? Sainct Paule therefore hath well giuen vs occasion heere to looke neerely to our selues, and to walke playnely, and not too vse our skoffing trickes, as though we thought to mende our market by it, for asmuch as God is prouoked by it, as though wee defied him, or as though we inten­ded too dispossesse him of his right, and to make him beleeue that a man might plucke him by the noze, and doo all maner of villanie to him and he not perceyue it. VVere this saying well marked, wee would walke in another maner of awe than we do: but we see how men become Heathenish, yea euen wilfully, and wex so hardharted, that they regarde nother shame nor honestie when good or euill cō ­meth in question, but yee shall see them corrupt and peruert all do­ctrine with full mouth, and cast out blasphemies agayst God. Yee shall see then now adayes that all Tables, all houses, and all streetes are full of mockers of God. And whereof commeth that? It is true that there are many Hypocrites and selfe soothers: Howbeeit, the Diuell hath so possessed some, [...] spit openly [...] that is too say, they defie God without any remorse of conscience, and thereby it appeereth that they bee giuen vp too a reprobate minde, [Page 303] and spirit of madnesse. And whence proceedeth such malapertnesse of aduauncing mennes selues so against God? As I told you before, it cōmeth of the sayd hypocrisie, when wee thinke to disguise things in such wyse by our suttle slightes and fayre replies, that there is no more difference betwixt white and blacke. So much the more ther­fore dooth it behoue vs too beare well in minde this warning of S. Paules. Now herevpon he proceedeth with the matter that he had touched, in somuch that he extendeth it yet further, in saying that looke as wee sowe, so shall we reape: He that soweth in the spirite shall of the spirit reape euerlasting lyfe, and be that soweth in the flesh, shall reape corruption. To be short, heere S. Paule likeneth all the studie, care, and paynes that we take, vntoo seede which husbandmen sowe. For wherfore do men buzie themselues about this or that, or wherefore doo they trauell and take paynes, but for some end which they haue purpozed to themselues▪ I say, euen bycause they hope for fruyte to their commoditie: that is the very cause why they be not weerie of their labour. As for example: he that intendeth too get muche, will suffer hunger and thirst, cold and heate, and nothing will appall him. And why? For his couetousnesse carieth him on still, so as he forgetteth all things else, and tormenteth himselfe more than if he were in his enemies handes: nay, his enemies woulde not torment him so much. So then, when a man taketh great paynes too gather goodes, it is lyke the sowyng of a husbandman: and he hopeth that haruest will come, and that he shall gather it vp againe in the ende. He that woulde aduaunce himselfe too the worldward, dares not sleepe half his fill: and what seeketh he by his watching? To come to some honour or worship, and to winne credite. VVell then, Am­bition is the haruest of them that couet worldly honour. Their de­sire is to gather. And what▪ The thing that their owne nature liketh and [...]ongeth for. Euen so is it in all other things. Like as an vnthrift will labour too satisfie his appetite, and he will not sticke the rather to do some lewd pranke, as too play the bawde; or some other lyke thing. And to what ende? To the end he may eate his fill and fare delicately or else play the drunkard. And othersome fall too rob­be [...] and murther that in fine they become arrant Theeues. Lo wherevnto mennes lustes bring them. For they purpose with them­selues [Page] to make a haruest: that is to say, to haue the thing that they lust for▪ though it be to their ruyne and confuzion. But howsoeuer the world go, if ye consider why men giue themselues to one thing or other: ye shall find that they alwayes hope for a haruest. So then, the things which they do, are the seedes of the labour whiche they hope to gather frute of. Heere S. Paule sayeth, that after as we sowe, so shall we reape. And afterward he openeth himselfe in saying, that the one sort soweth too the spirite, and the other sort too the fleshe. Now to sowe to the spirit, is too withdrawe a mannes selfe from the worlde and from this transitorie lyfe, and to know that we be crea­ted not too tarie heere beneath, but too passe foorth on till wee bee come too our inheritance: and that our life is not to bee heere but for a little whyle, and to walke away (as hath bin sayd in the Psalme that hath bin song and shall be song againe), Psal. 90. a. 5. 6. so as our beyng heere, is not too abide heere for euer, nor as though wee had an euerla­sting dwellingplace: but God giueth vs as it were a shorte walke, and causeth vs too make but a turne or twayne, and streytwayes after sayeth vntoo vs, Come away Sirs and returne yee intoo dust, as Moyses also speaketh in his song. Seing it is so, if wee bethinke our selues well to renounce all our owne lustes, then shall we sowe too the spirite, that is too say, wee shall see that it behoueth vs too apply all our studie too the heauenly lyfe wherevntoo we be called. Yee see then howe the one sorte, of whom the number is very small and scant, doo sowe too the spirit, bycause they starte not out intoo worldly cares too bee tied too them, but consider that God calleth them higher, and therfore prepare and indeuer themselues to come thither. The other sorte doo sowe to the flesh: that is to say, they bee so wholly possessed with a beastly affection, that too their see­ming there is nothing too bee compared too this lyfe. And truly if yee marke at what marke men shoote, yee shall finde that the world holdeth them backe well neere all. Yee shall scarce finde one a­mong a thousand that goes any further, too consider that this world is but a shadow that vanisheth away, and too bend themselues ear­nestly and rightly too the heauenly lyfe. Therfore all men wel­neere doo sowe to the fleshe. True [...] that their respectes [...]-what differ. For one is a whorehunter, another a drunkarde, the [Page 304] thirde a niggardly pinchpennie, and another a spendall. Then if yee looke vppon the humours of the menne, they bee diuerse and as it were repugnant, so as the one hateth the other. And wherefore? Bycause (sayeth he) he is not of my nature, he and I cannot agree. But howsoeuer the worlde go, if a man sifte them, he shall finde that all of them sowe too the fleshe. Therefore there are many sortes of of sowyng: but yet notwithstanding all of them sticke faste heere beneath, so as they cannot consider wherevntoo God calleth them, and wherevntoo they ought to apply themselues. For some would bee riche, some would haue honour and credite, some would lyue at their ease, and take their pleasure, some woulde haue this, and some that: but in the meane whyle all of them poare vppon this transitorie lyfe, and cannot lift themselues vp. Nowe Sainct Paule sayeth, it is good reason that wee should reape according too our sowyng. They then which do so giue themselues to the worlde and sowe too the fleshe, shall (sayeth he) reape corruption: that is to say, in the end they shal perceyue that al the things which they estee­med so highly, were but smoke. True it is that this woord Corruption might be taken for euerlasting death: but that is not Sainct Paules meenyng. For he intendeth to say that men are destitute of wit and discretion, when they wil needes intangle thēselues in their blockish and grosse cares. For why? if a man aske them: go too, what is the world? They will say, it is a shadowe that slippeth away. And what is our life? It is nothing. And what are the goodes of this worlde? They be but a dreame. All of them will say thus much, and yet ne­uerthelesse they bee so rauished, as a man cannot tell how to plucke them from it, and the Diuell holdeth them as it were bewitched, so that God crieth out at their eares, wretched men where are you, and yet they go on still too plundge themselues deeper in the quamyre. And although they knowe well ynough that all their lustes are no­thing, & that this life slippeth swiftly frō them: yet will they needes bee wedded to it still. Although then that God doo crie too these vnaduized folke to bring them intoo the right way: yet are they so dulled that they cannot obey [...]er the Counsell nor the warnings whiche they heere. Thus yeeree why S. Paule sayeth, that suche as haue sowen after that maner, shall of the fleshe reape corruption. [Page] But they (sayeth he) which sowe to the spirit, (that is to say, whiche know that there is a much preciouser life than this wherein we bee, and set their whole affection and minde therevpon) shal reape of the spirit euerlasting life. That is to say, bycause they haue bin gouerned by Gods spirit, and haue labored to come vnto him and too bee knit to him: therefore is their reward also ready for them. Now heere first of all wee bee warned, to thinke better vpon all our thoughtes, doings, attempts, wishes, and indeuers, and to consider well too what end they tend. For this similitude shall alwayes be found true, that we do then sowe, when we apply our labour or trauell to any thing. Therfore let vs looke well to our selues, and consider that although God will haue vs to gather Corne and wyne in this worlde for the sustenance of our bodies: yet notwithstanding he calleth vs yet higher, and will not haue vs to be hild still heere. VVherefore let vs learne to seeke first that God may reigne, and beare rule, so as we may yeeld our selues wholly to him and his rightuousnesse, and that the care of this transitorie life dull vs not, as I haue sayd afore: but but that it may be as an income to the principall wherevnto we must go, that is to say, to the kingdome of God. To be short, let vs con­sider that God hath put vs into this world to sowe, that is to say, not to be idle nor vnoccupied. And how? Truely the Ministers of Gods woord ought to sowe, to the end to gather in such a haruest, as they may offer vp to God as an holy offering. And their sowing is too teach faithfully, to the end that Gods woord may bring forth frute, and his name be glorified and blissed, accordingly as our Lord Iesus Christ sayd to his Apostles, Iohn. 15. c. 19. I haue chozen you to the end you should go and bring forth abundance of frute, and such frute as shall last for euer. The ministers then haue this peculiar to themselues: howbe­it all of vs in common must sowe to eternall lyfe, that is to say, wee must passe through this worlde as straungers, lifting vp our mindes to the heritage where wee should rest, and wherevnto also it beho­ueth vs to apply all our indeuer. And euen when wee trauell for the sustenance of our bodies, let it be alwayes with tending to the sayde marke, according as it is sayd that we must not liue to eate [...] but eate and drinke to the end to be conueyed to another life: and that our liuing in this world is not to settle heere, but to atteyne to [Page 305] a higher thing, that is to say, to the heauenly life. Sith it is so, when­soeuer any man buzieth himselfe to get his liuing, whither it bee by tillage, or by some handicraft, or by trade of merchandise, or how­soeuer it bee, in all the cares that wee take for ourselues or for our housholdes, let vs alwayes shoote at a higher mark. For surely it is a naughtie thing, if a man buzie himself but only about the getting of his liuing, and haue no regard of Gods seruice. For in the getting of his liuing he ought too consider thus with himselfe: Howe will God allow of my dooyng? How will he accept my seruice? True­ly that will he doo if I walke not after myne own lustes, if I looke that I doo no man wrong, and if I buzie my selfe faythfully a­bout the thing that I am bounde too doo. This (I say) is the way for vs too sowe: that is too wit, that wee bee not wedded to the worlde, nor hilde downe heere beneathe, but that wee may al­wayes mount vpwarde too the lyfe of heauen. Now then let vs looke well vppon the meane of sowing after that sorte: that is to wit, of sowing too the spirit, sayth Sainct Paule. VVherefore let vs consider that wee bee not as Asses and Oxen that toyle and la­bour, and afterwarde doo eate and drinke, and are fed as reason and good right require: but that God hath adopted vs too come to the life of heauen. Therefore let vs sowe to the spirit; and cut off all that may hinder our mounting vpward, let vs shake them off as hurtfull things, and assure our selues that al such as labor to get re­putation in this world, shall in the end finde themselues disappoin­ted. VVhy so? For they shall see plainly that it is but corruption. VVhen he that shal haue gathered great abundance of goods com­meth vnto death, he hath so much the more greef, bycause he made this world his paradise. Therefore he then gnasheth his teeth at God, and he stormeth and tormenteth himselfe, much more than if he had not takē so much peynes to gather. Thus ye see that such as haue sowed in the flesh, perceiue [at length] that they haue sowed to corruption, bicause they gather nothing else but corruption: but it is all to late, and therfore let vs bethink ourselues. And although we [...] men beguile thems [...]s, and too make their reckening that it is a happie life to haue all thing that they wishe, as common­ly euerie man is ruled by his owne lyking: although wee see men [Page] storme after that fashion: let vs learne to do otherwise & consider that God calleth vs to an euerlasting life, which he setteth cōtinu­ally before vs by his Gospel. Let vs set our whole mindes vpō that, and let al our intents & desires tend thitherward, & let vs indeuer to profit more & more in the doctrine of saluation, that he may lift vs vp and drawe vs hence from beneath, Eph. 6. c. 15 according also as S. Paule sayth when he telleth vs what the weapons of Christenfolke are, making the doctrine of the Gospell to bee our shooes. For it stan­deth vs on hand to be armed from top too toe, or else wee should soone be wounded with the assaultes that are giuen vnto vs in this world. After he hath declared this (say I) he sayth that the Gospell must lift vs vp, and drawe vs from the corruptions wherein wee be plunged, so as wee may atteine too the kingdome of God where­vnto he calleth vs. Ye see thē what we haue to beare in mind. Now as touching that S. Paule saith, that they which haue sowed in the spirit shall reape euerlasting lyfe: he meaneth not that wee in so doyng deserue so woorthie and excellent a thing as the kingdome of heauen is: but he sheweth that the faithful hauing knowen their owne calling, shall neuer fynd themselues deceyued, though they seeme wretched too the worldward. VVee know that God adop­teth vs of his owne free goodnesse: that is the groundworke of our saluation. He forgyueth vs our sinnes: and that is our rygh­tuousnesse. For if he shoulde consider vs in our owne nature, he coulde not but cast vs away as lothsome and accursed: So can we fynde no grace at his hande, excepte he admitte vs of hys owne free goodnesse. And wee knowe also that our workes are euer­more vnperfect and blemished with some vyce, so as they cannot be accepted of God. VVee are sure that when we should go about too serue him and to doo good, oftentymes wee go cleane backe­ward, so that we are euermore in his daunger. But howsoeuer the world go, when God hath once adopted vs to bee his children, bu­ried all our sinnes, and shewed that he lyketh well of our seruice though it be vnperfect: then declareth he further & addeth as an o­uerplus, that we shal not be de [...]ed in dedicating our [...] vnto him, and in laboring for the heauenly life. It is true that men wyll laugh vs to scorne. Behold these fondlings say they: see how they [Page 306] martyr themselues? And wherfore? for the kingdome of heauen. And who hath brought them tydings of that? It is I wote not what a kinde of Religion that beguileth these folke, and in the meane while they be poore outcastes, in whom there is neither corage nor any thing else. According whereuntoo wee see now adayes, that such as stand vppon their reputation, do rayle vppon vs saying: as for these wretched sillie soules what thinke they to doo? Lo how wee bee scoffed at, bycause wee couet not too aduaunce ourselues nor too bee in reputation of the world. Although then that wee bee so scorned, let vs gyue eare too the promise that is made vs heere: which is that if wee followe our vocation simply, wee shall perceiue that God who hath begonne is faythfull, and that hys in­tent of winning vs vntoo him is our souereyne welfare, and that he not only seeketh our profit in al respectes: but also will through his infinite goodnesse shewe himselfe a father and Sauiour towards vs. VVherefore let vs streyne our selues too the vttermost too come vntoo him, let vs dedicate ourselues wholly to him, and let vs giue ouer all worldly things that may hinder our comming vn­to him, I say let vs giue them all quite and cleane ouer, seeking con­tinually the things that may guide vs vpward, & let vs continue in them to the end. And if we do so: surely our Lord Iesus Christ will shewe that there is a haruest prepared for vs, not of these worldly riches which are subiect to corruptiō (for the costlyest & richest ap­parel & deckings of this world shal be eatē with mothes & worms: and there is neither gold nor siluer nor any thing else, but it peri­sheth in the end. And moreouer whē mē will needes take of thē vn­measurably: they shal burst with the goods which they haue heaped togither, & they shal not only become vnprofitable to thē, but also they shal turne to their vtter destruction. In sted of this thē, we shal find that we haue hoorded vp a good treasure, which shal be laid vp safe for vs in the hand of God, to receiue the fruite of it when wee shall haue finished our course in this world, and continued the so­wing of our seede, that is to say, when wee shall haue proceeded in the [...] of our God without wearinesse, looking alwayes vp to heauenwarde, and withdrawing ourselues from the world as much as is possible for vs.

[Page] And nowe let vs cast downe our selues before the Maiestie of our good God with acknowledgement of our sinnes, praying him too make vs so too feele them, as it maye bring vs too true repentance, and yet notwithstandyng wee not ceasse too com­forte and cheere vp our selues wyth his goodnesse, not doubting but that he receiueth vs too mercie, at leastwise if wee repaire too him too bee reformed by his holie spirit, till he haue rid vs quite and cleane of all the imperfections and vices of our fleshe, and re­nued vs after his owne image, to bring vs to the perfect rightuous­nesse wherevntoo we trauell. And so let vs all say, Almightie God heauenly father. &c.

WEe haue seene the similitude whereby Sainct Paul exhorted vs to do good, so long as God giueth vs tyme in this world. For whyle wee bee heere, wee ought to apply all Gods giftes too the seruice of him and of all his, yea and generally of all men. For after as God be­stoweth any abilitie or gifte vppon any [...] vs he byndeth him too suche as haue neede of him and as he is able too helpe. Therefore wee must bee fully resolued of this, that [Page 307] none of vs must bee ydle or vnprofitable, but haue an eye too the meane that God hath gyuen vs, too the ende that euery of vs maye make as it were a sacrifice of it vntoo hym. And here­vppon, too gyue vs the better corage, Sainct Paule saythe that in so dooyng wee doo sowe: and God will not suffer vs too bee disappoynted, when wee shall haue indeuered too occupie our selues about the things that he commaundeth. VVee are of o­pinion that all is loste, if euery man seeke not his owne profit, and bee giuen wholly too himselfe. But it is cleane contrarie. For althoughe that he which succoureth his neyghbor forgo the thing that he bestoweth vppon him: yet he putteth it in good keepyng, as he doth which layeth his seede intoo the ground, that is, to reape fruite of it in conuenient season. Contrarywise there is a way for all to perishe: namely if we be too gripple of the riches of thys worlde, so as wee haue no care nor regarde but of our owne profite: wee shall gather corruption, that is too say, all shall pe­rishe, as in very deede the worlde and the fashion thereof muste needes passe and vanishe awaye. Thus yee see what all the trea­sure is which they can scrape together, that indeuer too make their hand in this worlde. For as their lyfe is flyghtfull and transitorie, so are all the goods that they shall haue hoorded vp, and all shall go too destruction. But if wee can discharge our selues of earthly cares, and looke vp too the kingdome of God, although we seeme too bee diminished and made poore by dooyng good: yet shall not our treasure perish, but shall be well kept in Gods hand till the last daye. Howbeit for as muche as the Diuell offereth vs many oc­casions too coole vs, or too make vs turne heade backe ageine, Sainct Paule addeth a verye needefull incoragement, which is, that wee shoulde not bee weerie of well dooyng. And afterwarde he addeth that wee muste bee patient, in wayting for the seaso­nable time of gathering. Therefore where as hee sayeth that wee must not bee weerye, it is bycause that suche as haue any good will or desyre too doo good, shall bee plucked backe by Satans [...], and by a numbe [...] [...] comberances and lettes whyche he will cast in theyr way. If a man walke abroade for his owne pleasure, he needeth not too bee warned that he wearie not him­selfe. [Page] And why? For he chozeth some faire beaten path, he keepeth a measurable pace, and he goeth at his ease: for he is not stinted to go thus many leagues in a day, but returneth ageine as soone as his iourney is not to his mind.

This warning therefore is for such as haue long iourneys to go, and not onely one or two, but continuall trauelings. They shall perchaunce haue hard passages, they shall haue stonie and shrubbie wayes, or wayes that are myrie and dirtie, they shall haue hils and dales. Such haue neede too bee quickened forward, that they may bee cheered and plucke vp a good harte, that they tyre not nor quayle not in the middes of their iourney. Euen so is it with vs when God toucheth vs wyth his holy spirit, so as wee be disposed to serue him and to doo good to such as seeke succour at our hand. But on the one side wee bee plucked backe by vnbeleefe, by­cause wee bee afrayde that the earthe wyll fayle vs: and if any manne bee too bee releeued, wee cast with our selues that the like want and penurie maye befall our selues. Thus yee see wee bee plucked backe, wee bee snarled in that ouercarefulnesse, and are vnsatiable in our lustes, and thinke wee shall neuer haue ynough. Herevppon also wee bee tempted too seeke excuces. For wee will alledge [on the one side] that wee cannot tell whither the partie that complayneth haue suche neede as he speaketh of, or whi­ther he bee so greatly too bee pitied: and on the othersyde that the worlde is so wicked and vngracious, that a man cannot tell too whom too doo good, and that oftentymes the good turne is lost, and there is suche vnthankefulnesse, that it were better too let those complaynants to endure hunger and thirst, than to giue them occasion too offende God, in beguyling men after that sort and in laughing them too scorne for their labour. There will al­wayes bee founde excuces and shiftes ynow too escape from wel­dooyng, as experience sheweth too muche, specially consideryng that wee bee so lazie and faynt by nature. So muche the more therefore dooth it stande vs in hande too remember thys lesson which Sainct Paule setteth down [...]ere, which is, too [...] still without beeyng weerie, yea verily in dooyng good. This matter concerneth the inlarging of our hartes, and of the [Page 308] imploying of our goods (if wee haue any) to the releefe of our needie neyghbors. And wee know that Sainct Paule hath begon at the ministers of Gods woorde. Neuerthelesse he exhorteth vs all generally, for so much as God hath knit vs all togither, and set vs in the world with condition that euery of vs should consider wherein he may bee able too helpe such as haue neede of him. Let vs apply our lyfe thervntoo, that wee peruert not the order of na­ture. Furthermore for as much as wee bee so lither and colde, and shall also finde many occasions too hinder and breake off the zeale that wee haue too discharge our duetie. Let vs ouerleape all in­comberances, and plucke vp a good harte that wee quayle not. And the more that the worlde is nowe adayes come too the top of inquitie, vnthankfulnesse, and malice: the more doothe it stande vs in hande too treade downe suche temptations, rather hauyng an eye vntoo GOD, than to the vnworthinesse of the persons that are too bee succoured. For howe muche lewdnesse soeuer there bee throughout the whole world: yet will God con­tinue alwayes vnchaungeable in his purp [...]se: that is too wit, he will haue euery of vs to consider his owne abilitie, and the measure that is giuen vnto him, and that wee bee not borne too ourselues, (for God hath not created vs to that intent) but he will haue euery of vs to thrust forth and as it were too constreine himselfe to helpe such as desire succour of him: and although they craue it not, yet if wee see them in necessitie, he will haue vs too releeue them by suche meanes as he offereth. The verye heathen men had skill y­nough too speake suche language. Therefore it is dubble shame too vs if wee knowe not wherefore God hath created vs, and wherfore he sheweth himselfe so bountifull towardes vs. Truely he coulde well haue disposed the worlde in suche wise, as no manne shoulde haue wanted, and euery man might haue forborne other. But he offereth vs matter of pitie and compassion, too shewe whi­ther there bee any kyndhartednesse in vs or no. Nowe we must also marke well the promise that Sainct Paule addeth: which is, [...] wee shall reape or gat [...] in seasonable time. True it is that wee were not too bee excused, thoughe there were no rewarde at all, but that God shoulde saye simply that he wyll haue it so [...] [Page] for it is sufficient that he hath set vs in the world, and fed vs wyth his bounteousnesse, and it requireth at leastwise that wee shoulde bee wholly at his commaundement: howbeit for as muche as he seeth our feeblenesse and slowenesse, he addeth this ouermore too make vs plucke vp a better harte, saying, that none of all our do­ings shall bee lost. For he dooth as it were take them intoo hys keepyng, and will deliuer vs them ageyne, yea euen with a grea­ter profite than we coulde haue hoped or wished for in the world. He that hathe money in his powche, and sees a commoditie offe­red him, wyll lay it out on all sydes: for he presupposeth that he shall loze nothing by it, but that besides the returne of the prin­cipall, he shall be much increased by the profite that will ryse to him of it. Truely if a man bee about to lend money, or too put it too some traffike, he will looke twyce or thrice too it that it may bee sure: but finally if he spie a riche man that is able too paye and of good credit: he concludeth by and by that he may well trust him. But thoughe God assure vs as much as may be that whatsoeuer we put intoo his handes shall returne safe vntoo vs, and that wee shall haue greater gayne of it, than of all the things that wee can doo in the worlde: he hath not so muche credit among vs that wee wyll trust too his woorde: no, wee bee deafe on that syde. First of all therefore, Math. 10. d 42. too the ende wee should not bee thrust out of the way by meannes vnkindnesse: our Lord sayth, whatsoeuer yee doo too the least, or to the most despysed of these, I accept it and acknow­ledge it as done to my selfe. Too bee short I receiue it as of myne owne hand. Lo how God speaketh as in respect of the word pro­fite. Also he addeth a promise, that there is no vsurie nor gayne so great, as the profit that is to be hoped for at his hand, so wee shet our eyes ageynst worldly things, that they hold vs not backe, but bestowe the things that he hath put intoo our handes, and whiche he hath committed to our charge, as he appoynteth by hys woord. But whereas God speaketh after that manner, not once or twyce but manie times, so as if there were but one drop of trust in vs, surely wee shoulde bee fully resolu [...] [...]f it: yet notwithstandyng [...] ­swade wee bee still fastened heere bylowe, and cannot beleeue nor per­swade ourselues, that God speaketh in good earnest.

[Page 309] Therefore it is not without cause that S. Paule setteth downe the promise, that wee shall gather or reape, as if he had sayde, yee wretched men, yee stande vpon thornes when any profite is she­wed you, and although the issue be vncertayne, yet your coue­tousnesse driueth you to it, and euery of you is willing to disburse your money. Lo heere, God which is true and can not lye, assureth vs oftentimes, yea and warranteth vs that whatsoeuer wee put in­to his hande shall yeelde vs inestimable gayne: and yet wee can not finde in our hartes to beleeue him for all his promises whiche he makes vnto vs. And can wee doo him a greater wrong? He for his owne parte oweth vs nothing: whatsoeuer he promiseth vs, is of his owne good will without beeing in any wise bound vn­to vs, and yet can not any thing induce vs to serue him. Therefore marke well what Sainct Paule telleth vs, to the ende that euery of vs may indeuer too amende this cursed roote of couetousnesse, which is so deepely setled in our hearts, that wee must bee fayne to inforce our selues when wee shoulde followe whither so euer God calleth vs, and specially when wee should play the faythfull Stewards in dealing foorth the goods which he hath put vs in trust with. How be it, let vs marke the words which he addeth, in conue­nient season, sayth he. And this serueth to confirme and strengthen vs in patience. For wee would haue God to shewe vs to day or to morrowe, or rather out of hande, what the profite is that he spea­keth of. The husbandman will holde him selfe quiet when he hath layde his seede in the grounde. Afterwarde he sees frost and snow, winde and rayne, heate and colde: and yet neuerthelesse he way­teth still for the comming of haruest. They that occupie the trade of marchaundise, put foorth their money, yea and their owne persons also in great daunger: and in the meane whyle theyr sil­uer goes and runnes, and is shifted too and fro: and yet notwith­standing bicause they bee accustomed to buying and selling, they knowe well inough that they shall not receyue any profite at the first day, but must be fayne to wayte till the time come. Howebeeit there [...] hoping or looking fo [...] present gaine when we haue to [...] with God, and yet notwithstanding wee must thinke our selues out of all doubt of it, in so muche that the time ought not [Page] too seeme too long, if wee looke vp to the euerlastingnesse of the kingdome of heauen▪ and yet for all this, no man is pacient. VVe will bee quiet inough so long as wee hazarde and aduenture our goods: and is it not a very pitifull cace, that when as God telleth vs that he will bee a faythfull keeper of the things that are too bee spent [in his seruice] wee fall into sorrowe and vnquietnesse, and beare our selues in hande that all is lost, if wee see not the thyng performed out of hande? Yee see then that the thing whiche wee haue to marke vpon this saying, is that wee must bridle our selues till the conuenient time be come. For it is not for vs to appoynte the certayne day: that must remayne in the hande of God. There­fore let vs be contented that he exercise our patience, and the time shall not be prolonged further than is for our profite. Furthermore S. Paule ment also to draw vs from the world, for we desire temporall profite. No doubte but wee will bee well contented that God shoulde giue vs it: but yet therein wee shewe our selues too bee al­togither earthly. For if a man doo any almose deedes, althoughe his intent bee too serue God: yet coulde he finde in his heart too receyue by and by for euery pennie a shilling, or rather a Crowne, and vnder colour of dooing some small almose deedes, he woulde seeke too rake into him selfe on euery side. For as muche then as wee woulde chaffer so with God: Sainct Paule to correct suche vyce, sayth that wee must looke whether God calleth vs, that is too wit, too the great day, at the whiche euery man shall haue hys wages. So then althoughe all seeme to bee lost as in respect of this worlde, and of this present life, yet let vs not ceasse too trust still in God, who is a faythfull keeper of our pawnes and gages, & will doo muche more for vs than wee can hope for, so that wee on our side haue patience. Heerevppon he concludeth, that whyle wee haue tyme and leysure, wee must doo good too all men, and specially to the hous­holde of fayth. Nowe in saying that wee must labour to doo good while wee haue leysure: he setteth before vs the shortnesse of our lyfe. And wee see an vngracious maladie still in vs in that behalfe: for euery day seemeth as a ye [...] too vs. VVyll there [...] bee no ende, say wee? Muste wee still continue in this plight? [...] wee euer bee newe to beginne? Lo howe euery of vs thinketh the [Page 310] tyme to bee ouerlong that is spent in well dooing. And therevpon, O (say wee) I shall come soone inoughe: for if I spende my selfe to day, and one come to craue of mee to morrowe, I shall wante wherewith, and therefore I were better to spare my selfe. Nowe these delayes are suche as a man shall neuer finde time to do good. For euery man would preferre his fellow before him, not of pur­pose to folowe him in dooing good, but to holde him selfe still at a stay. But contrariwyse Sainct Paule telleth vs, that if wee consi­der the matter aduisedly as it is in deede, we shall finde our selues too haue no great leysure of all the tyme of our lyfe. For although wee dyd neuer ceasse, but euery man inforced him selfe as muche as were possible, too spende him selfe in the seruing of hys neigh­bours: yet were it neuer a whit too muche. VVee see that as long as wee bee in this worlde, wee muste styll bee in charge. VVee see wee muste bee fedde and clothed whyle wee bee children, at whiche tyme wee can not earne the value of a pinne, and other folkes must bee fayne too trauell for vs. Very well: are wee come too yeeres of discretion? Yet haue wee neede too bee oftentimes helped and succoured, I meane euen the rychest sorte of vs. For there wyll come some sicknesse, or other aduersitie, that shall pull downe them whyche thynke them selues too bee lustyest and strongest. Agayne wee shall haue neede of so many things and bee so combered for our owne selues, as wee shall scarsly bee able too imparte the hundreth parte of our duetie, too those whome wee owe it too by Gods appoyntment. They (I saye) whiche are riche and haue store of goods, euen they hauing also a good wyll, (doo what they can, and trauell they neuer so much without ceas­sing) shall hardly or neuer bee able too discharge the hundredth part of their duetie towardes those whom they bee bounde vn­too. Therefore when all is well considered, wee shall fynde that wee haue no greate leysure too doo good too oure neygh­bours. For when wee come too olde age, it is a returning agayne too a seconde childehoode, so as wee serue too no more purpose than little babes, sauing that [...] bee more chargeable, by­c [...] wee bee waywarde and vneasie too content: euery body must be combered with dooing seruice to vs, and when all is done, [Page] wee bee vtterly vnprofitable. Heereby then wee see that wee haue no great leysure to doo well: and therefore it behoueth vs too streyne our selues so muche the more, whyle God giueth vs con­uenient time. VVhen a husbandman sees fayre wether, Ply it sirs, ply it (sayth he) wee can not tell whither it will rayne or no: wee muste go dig our vynes, wee must go tyll our grounde, wee must sowe our seede, wee must doo one thing or other whyle the we­ther serueth, for wee can not tell howe long it will last. Likewyse dooth the marchantman when he hath a vyage too make, and like­wise doo all other men. And nowe commeth that trauell or la­bour in question which God calles vs too. The cace concerneth sowing, yea euen to the spirite, and to the incorruptible lyfe: and yet for all that wee say wee bee none of the hastings: wee maye well delay it yet a yeere hence, yea two or three yeeres hence, that is too say, from hencefoorth for euermore: suche is our negligence and coldnesse. Therefore let vs learne too practise this warning that is giuen vs heere by the holy Ghost: namely too doo well whyle wee haue leysure, for wee shall not haue it euer. And it is a speciall fauour that God graunteth vs, when he putteth into our hands wherewith to succour our neybours. And in so dooing he giueth vs some token afore hande that he auoweth vs for his chil­dren, and if wee can finde in our harts to impart his giftes to suche as haue neede of them, it is a marke of his image that he putteth into vs. Nowe then if wee bee willing to serue their turnes which craue our helpe, when wee haue meanes wherewith, and opportu­nitie to doo it: surely God dooth vs great honor in it. And wee wote not whether that leysure shall laste with vs still or no: For wee see how he plucketh away his goods from these Cormorants, and from suche as are like Seagulfes: wee see howe he strippeth them miserably, so as they bee driuen to seeke succour themselues, and are not regarded, bicause they haue bin so full of crueltie, that they had no compassion vpon suche as soughte their releefe. See­ing it is so then: Let vs marke that our life is but shorte, and pas­seth away swiftly, and that occa [...]s of weldoing slip away [...] And therefore let vs ply it according as our Lorde giueth vs [...], yea euen towards all men (sayth S. Paule) but cheefly towardes the [Page 311] housholde of fayth. Nowe when he sayth too all men, it is to shewe vs that although men discourage vs to doo them good, yet wee must not ceasse to do still as God commaundeth vs. For (as I haue touched alreadie) wee must not looke what euery man is, nor what he deserueth: but wee must mount vp higher and consider that God hath set vs in this worlde too the ende wee shoulde bee vnited and knit togither: and that for as much as he hath imprin­ted his image in vs, and wee haue all one common nature: the same ought too moue vs too succour one another. For he that will exempt him selfe from releeuing his neybours, must get him a new shape, and shewe that he intendeth too bee no more a man: for so long as wee bee of mankinde, wee can not but beholde our owne face as it were in a glasse, in the person that is poore and despised, whiche is not able too holde out any longer, but lyeth gronyng vnder his burthen, yea though he were the furthest straunger in the worlde. Let a Moore or a Barbarian come among vs, and yet in as muche as he is a man, he bringeth with him a looking glasse, wherein wee may see that he is our brother and neighbour. For wee can not abolishe the order of nature, whiche God hath set to bee inuiolable. So then wee bee bounde too all men without dif­ference, bicause wee be all one flesh, as the Prophet Esay auoweth, saying: Es. 58. b. 7 Thou shalt not dispise thine owne fleshe. As if he should say, they that are nigardly and pinching, and shrinke away when they should doo good, doo not onely despise God, and reiect his worde: but also are vgly monsters, bicause they consider not that there ought too bee a communitie among all men. Thus yee see why S. Paule sayth expresly, that wee must indeuer to doo good to all men, yea euen to suche as are vnworthy, euen though they were our deadly enimies. Truly this is harde, and contrarie to our inclination: but yet therein God tryeth vs so muche the better. For if wee doo good to suche as deserue it, or to suche as are able to recompence it: it is no declaration or proofe that wee bee wil­ling to serue God: Mat. 5. g. 46. for it may be that wee had respect to our owne [...]ofite. And as our Lord Iesus Christ telleth vs, the Heathen men, and the worst men in the world doo as muche as that comes too. How so? They consider with them selues, I haue neede of helpe, I [Page] must winne mee some freende. Then if wee snole out suche as are worthy to haue good done vnto them, and suche as are able to re­quite like for like: it is no right proofe nor certayne triall that wee be willing to imploy our selues as God cōmaundeth vs. But when wee winke at mens vnthankfulnesse, and are inclined to pitie, one­ly in respect of their pouertie and miserie: then doo wee surely serue God. And if wee bee once at that poynt, certaynely (as I tolde you before) wee shall indeuer too doo good to all men, so as wee can not finde in our harts to breake the indissoluble bonde whereby God hath knit and vnited vs togither. Therefore the fur­thest straungers in the worlde are neighbours neere inough vntoo vs, though they bee neyther our parents, our kinsfolke, nor our acquayntaunce. And why? For wee bee all of one fleshe, and wee beare all one marke, which ought too persuade vs too doo what wee can possible one for another. But how soeuer the cace stande, Sainct Paule commendeth vnto vs cheefly the housholde folke of fayth. And he vseth the worde Housholde folke, too touche vs more to the quicke by that similitude. For although nature teache vs that wee oughte too succour suche as are in necessitie▪ yet not­withstanding they that are of one housholde are more inclined and willing to doo good one to another. Yee see heere what de­grees are among men, how all knowe that there is a certayne mu­tuall bonde, so as if they forsake euen the furthest straungers of the worlde, therein they forget them selues: yet notwithstanding forasmuche as it is harde for a man to reache out him selfe so farre and wide: therefore men are not so muche inclined to doo good to vnknowen persons, except it be in extreme necessitie. For then howe hard harted so euer wee bee, euery of vs is moued to put to his helping hande to succour a man, when we see him in imminent daunger. Yea and this pitifulnesse is so ingrauen in vs, that it wyll extende it selfe euen to the brute beastes: and therefore muche more reason it is that it shoulde extende to those that are created after Gods image as well as our selues. But as I sayde, if a man be in extreme necessitie, then are we [...] more earnest to helpe [...] neede. And when wee be of one countrey and language, then wee see our selues somewhat neerer one another, and that increaseth [Page 312] the affection whiche otherwise in generall woulde bee but colde. But when there befalleth any freendlynesse and familiaritie of nei­borhood, that is yet more: according as wee see that they whiche bee of one Countrey will say, Seeing that God hath broughte vs thus neere togither, let vs at leastwise indeuer too serue one ano­thers turne. Agayne wee see that the neighbours whiche dwell in one selfe same streete, and communicate familiarly togither, are as kinsfolke and neere of alyance. Nowe then it is muche more rea­son that they whiche are all of one house, and are gathered as it were into one little corporation or bodie, shoulde bee hilde as it were faste linked togither by God: and that he shoulde imbrace them as if a father shoulde holde all his children about him. For as muche then as wee oughte too bee so muche the more moued too imploy our selues with the better courage, seeing that God hathe so knitte vs togither, and brought vs so familiarly neere one ano­ther: Sainct Paule sayth that all the faythfull, & all those that pro­fesse the same Gospell which wee doo, are as housholde folke of one selfe same house. 1. Tim. 3. [...]. 15. And in very deede the Church is called Gods house, and hee sitteth ouer in the middest of vs. VVhen the Scripture speaketh so, it meaneth not that our vniting togither muste bee in suche a materiall Churche or Temple as thys is: but that althoughe euery man bee at home in hys owne house, yet God hathe in suche wyfe gathered vs togither too him selfe, that wee bee as it were housholde fellowes one with another, and wee bee not onely Countreymen of one Realme or kingdome, but there is yet a certayne neerer alyance, whiche oughte to holde vs more close togither. Too bee shorte, when as it is sayde that suche as intende too bee Gods children muste dwell all togither in one house: it is too shewe that there is as it were one common brotherhood among vs. And althoughe earthly brethren go a­sunder one from another, and euery man gettes him away by him selfe: yet must wee alwayes continue in the vnitie whiche God hathe set among vs. Sithe wee heere this, muste wee not [...] bee worsse than [...], and crueller than the brute and wilde beastes, if wee bee not moued too bestowe Gods giftes too the releefe of our neighbours, I meane of the faythfull?

[Page] Nowe then wee see that Sainct Paules meaning in effecte is, that seeing God hathe bounde vs too doo good too all men, because they bee our owne fleshe: no malice oughte too hinder any of vs from indeuering too discharge him selfe generally towardes all suche as God offereth too him, and in whome it is hys wyll too trye our kindnesse. And yet notwithstanding that for as muche as he hathe gathered vs into his flocke, and knit vs togither in hys name, and wee call vppon him as our father wyth one mouthe: it behoueth vs of dutie too bee as brothers one too another. So that if wee minde that he shoulde allowe vs for his children, wee must so aduaunce the adoption whereby he hath chosen vs, as wee maye declare vnfaynedly by oure dooings, that wee mynde too shewe that wee take them for our brothers, whome God hath so gathered into his house and Churche. Thus yee see what we haue too remember vpon this Texte. VVherefore let vs no more vse these fonde excuses too say, I wote not who he is, I know him not. But he is not knowen of God? yes: and yet notwithstanding thou disdaynest too open thine eyes to looke vppon him that is thine owne image, yea and whom God taketh for one of his children. Thou knowest not him, and yet beholde how God voutsafeth to cast his eye vpon vs which are most miserable, yea euen he whiche hath so high and terrible a maiestie, that the very Angels of heauen doo tremble before him with all humilitie. Yee see then that God our soueraigne Lorde looketh downe vpon vs that are but wret­ched wormes of the earth & filthinesse: yea and he not only vout­safeth to say, I know you: but also protesteth, I haue adopted you for my children, yee be my workmanship, yee be mine heires, yee be after a sorte my members. God voutsafeth too speake after that fashion: and wee be so full of pride and statelynesse, that wee despise suche as are as good as our selues, and moste commonly muche better. So then who can beare with such pride? To be short, they that are so straunge in withdrawing them selues from their brethren, and will not in ony wise cōmunicate with them, deserue well to bee wiped out of the boo [...] [...]f life, so as God shoulde [...]we and scrape them quite out, and deliuer them into the possessio [...] of the Diuell who is their sire, for he was a murtherer and full [Page 313] of crueltie from the beginning. Thus yee see in effect what wee haue too beare in minde, and how it behoueth vs too practize this lesson, wherein the household folke of faith are chiefly commended vntoo vs. And so, seing that God hath vouchsafed too call vs too him, let vs shewe our selues too set more by that grace and honour, than by all the goodes in the worlde. And in proofe thereof, let vs shewe also that wee haue a brotherly affection too doo good too such as haue neede of vs, according to such oportunitie as God shall giue vs, and according too the measure of our abilitie. Nowe here­vppon Sainct Paule sayeth, that the Galathians ought too consider, that he hath written them a large letter with his owne hande. And this serues too make them the more attentiue, when they see what care he hath of their saluation. For his commending of the largenesse of his letter, was not too bee payed for it by the pounde (as they say) but too the end that the Galathians might knowe, that he ment too open his hart vnto them, and that for asmuch as he sawe them thrust out of the way into a wrong trade, and was lothe that they shoulde perish, therfore he had not only warned them in a woord or twaine, but also cōfirmed his doctrine, so as they might perceyue themselues to haue bin misledde before. Lo in effect whereat Sainct Paule a­med. And by this text we ought all to take warning, to confirme our selues the more, according too the meanes and helpes whiche our Lorde giueth vs to come to him withall. If God had but incled his minde vntoo vs in one woord, yet had there bin no excuce for vs if we could not beleeue him, to submit our selues with such obedience as becommeth vs. But when wee see that besides his giuing of the Lawe, he hath also added an exposition of it, and moreouer sent his Prophets too the ende that the doctrine should alwayes bee of the more authoritie, & the things be made cleere which else would haue bin darkesome: and after his Prophetes, sent his onely Sonne who hath brought vs the full perfection of all wisedome: and finally his Apostles: so that he thought it not ynough too giue the Lawe, but also willed the Gospell too bee published, and that the same shoulde continue to the end, and stirreth fit men still to instruct vs: sith [...] (I say) that God doth so much for vs, and that he hath such a care of our welfare, quickening vs vp continually without ende or [Page] ceassing: must we not needes be so much the more blameworthie, if wee be negligent and all this stande vs in no stead? Therefore let vs not looke at Sainct Paule here, how the Galathians had little re­garde of him: but let vs consider that God had raysed him vp, and ment too shewe how deere we be vnto him, and how great store he setteth by our soules, in that he would haue his doctrine so confir­med. True it is that there are not past a sixe or seuen leaues in this Epistle, and at the first, it should not seeme to be so great a letter. But if wee marke the substance and contents of it, surely wee shall finde heere wherewith to confound the Diuell, and all the wyles that he can bring with him, so as Gods truth (whiche is our saluation) shall haue the vpper hand. In somuch that if we had no more but this E­pistle, we might be [sufficiently] fenced and armed, to fight against all the lies, deceytes & abuses which the Diuell can alledge to bleare our eyes with. But we haue not this Epistle alone: but we haue also so many other of Gods testimonies, as are sufficient (as yee would say) to put out our eyes, if we list not to looke vpon them. And ther­withall wee haue so many confirmations to help vs: that although we were the stubbornest & wildest creatures in the world, yet might wee be drawen too some knowledge, seing that God trieth so many wayes to winne vs to him. To be short, he maketh vs too come vnto him though wee would not come by our good will. And if wee go backe wheras we should come forward: must not the rebelliousnesse that is in vs bee tootoo intolerable? So then, whensoeuer and as oft as wee reade this text, although it seeme not to touche vs, but too haue bin spoken only to the Galathians: yet let vs vnderstand that god casteth vs in the teeth, that his labour should be lost as vnauayl­able among vs, except we were furthered cōtinually by the doctrine more & more confirmed. Howbeit he had much leuer that we came with a cheerefull corage. For he intendeth not to blame vs nor too go to law with vs, cōdicionally that we be so well aduized as to say, Go too, I see now that my God deserueth well that I should hie me to him, if he did but becken too mee a farre off. But he calleth mee wonderous familiarly, and is no [...] [...]tented with opening his mouth once for all and away: but he hath also sent Moyses and all the [...] ­phetes, he hath sent teachers without number, he hath sent his Apo­stles, [Page 314] yea & his owne only sonne which is his euerlasting wisedome & woord. Seing then that God is so friendly to me, yea and aduaun­ceth me to excellent dignitie, & seing that by all meanes possible he sheweth mee his wisedome, wherby he seeketh to win mee to him­self, & cōtinueth in the same without end or ceassing, early and late: should I lie stil as asleepe, without any more vnderstāding or feeling than if I were a blocke? So much the more then doth it stand vs on hand to take a better tast of Gods woord, & to apply all our indeuer therevnto. And seing there is nothing superfluous in it, and that wee haue neede to bee prouoked to giue ourselues to it: Let euery of vs be moued too apply our selues thereto, & not say that the repeating of one selfsame thing is needlesse: but let vs vnderstād, that although men bring vs no noueltie, yet must we cōtinually beate vpō the self­same lesson: namely that in asmuch as God hath sent Moyses, the Prophets & Apostles, & ouermore vouchsafed to haue his doctrine put in writing: all this was done for our instructiō: and that whē our Lord Iesus Christ was sent at the full time, he vttered all that is re­quisite for our saluation, and moreouer raysed vp men to bee the in­struments of his spirit, to shewe vs his will and too bring vs the ty­dings of saluation, (as he doth still at this day) who are witnesses too vs of the things which otherwise should haue bin vnknowen too vs. For asmuch therefore as it is so: let euery of vs agree therevnto, and whither wee reade it euery man alone by himselfe, or whither wee be taught it publikely: let vs bee stablished in the woord which it hath pleased God too bestowe vppon vs. Thus yee see in effect what wee haue too beare in minde, too the ende wee may haue so much the greater good will too giue our selues wholly too this ho­ly woord, and that it may be receyued with the greater reuerence, according also as it is well woorthie too bee.

But now let vs fall downe before the Maiestie of our good God and father, acknowledging him as our iudge except he burie our faults through his infinite mercie, and let vs pray him too take vs to mercie for our Lorde Iesus Christes sake, and in the meane whyle too graunt vs the grace too walke in suche wyse, as wee may [...]de a true proofe that we [...] his children, and that his calling of vs hath not bin in vayne: and also to cause the same grace too [Page] auayle in such wise in our hartes, that wee may growe in it, and bee strengthened more and more too serue and worship him all our lyfe long, in true obedience to his holy woord. And so let vs all say, Al­mightie God heauenly father &c.

IT is not for nought that God hath so often warned the Preachers of his woorde, not too seeke the well liking and fauour of men, but as it were too shet their eyes against all worldly respects, to the end that they gaze not heere & there, nor be hindered to do their duetie right­ly. For wee see it is impossible for vs too dis­charge our selues aright, vnlesse wee looke vp vntoo God, and turne away our looke from men, bycause wee shall bee easly cor­rupted when wee bee so ledde, whereas nothing ought too bowe vs one way or other. Howbeeit, this constancie is cheefly requi­site in suche as shoulde beare abrode Gods woorde, namely that they bee not ledde nother by ambition nor by couetousnesse too speake in fauour of men, or too please them, and that they bee not abashed at any threatening or perill. For experience sheweth that so soone as a man is afrayde of his [...]inne, or hath respect of [...] owne profite: he will bee chaunged in the turning of a hande. True [Page 315] it is that such as couet mennes fauour after that fashion, will not at the first dash shew themselues to be wicked & enemies of the truth according as our Lord Iesus Christ also putteth a differēce betwene the hyrelings and the woolues. Iohn. 10. b. 12. After he hath spoken of the good and faythfull sheepeherds which seeke the cōmon welfare of the flocke: he sayeth, there are also rauening woolues or theeues whiche seeke nothing else but too put all too spoyle, ruine, and confuzion. And these are they which fight openly against God, laboring and indeue­ring to ouerthrow the pure doctrine of the Gospell. Neuerthelesse there are also which rowe betweene twoo streames, who do make a countenance to serue God. And truly some men builde, howbeit not for any zele: for there is no soundnesse of hart in them. Notwith­standing, so long as it is not to their coste, they set a good face vpon the matter, so that the world is oftentimes deceyued by them, and taketh them too bee the ministers of Iesus Christ: but yet their see­king is but for wages, they bee wholly giuen too their bellies. For proofe whereof, if yee do but threaten them, by and by they be dis­mayed, and they will turne the cat in the pan, so that wheras yester­day they seemed too maynteyne Gods woord, too day they bende crooked and a crosse. And why? For they see it is the way to please the world, and to profite themselues. And for the same cause doth Sainct Paule nowe warned the Galathians to marke well, that such as had troubled them and thruste them out of the right way, were men giuen too their owne profite, and by that meanes had brought their doctrine in suspicion. Heeretofore he hath already sufficient­ly discussed and shewed by reason, that if wee put our whole trust in Iesus Christe, the Ceremonies of the Lawe are henceforth super­fluous: for they serued but for a time, too shewe that it is not for vs, too mingle any merite of their owne, or any fonde opinion of purchacing rightuousnesse before God, if wee bee well settled vpon the grace of our Lorde Iesus Christe. Sainct Paule then hath han­dled and layde foorth that matter as much as needed. And now too the end that the simple sorte may bee the more moued: he turneth his [...]ale too the persones themselues, saying: Consider what is the [...] that these men against whom I striue heere, make such a min­ging of the Ceremonies of the law with our Lord Iesus Christ. Is it [Page] zele that moueth thē therevnto? or is it for that they be desirous to serue God? No: it is rather for that they bee lothe too put them­selues in daunger of persecution. Seyng then that feare causeth thē too misfashion Gods woorde: yee neede not too make any long inquirie too knowe what maner of men they bee, and whither they bee to be credited or no: for yee see that their chaunging and trans­forming of themselues after that fashyon, is bycause they would fayne shunne the battell. Nowe then seing that they bee such tray­tours vnto God through their cowardlinesse, deserue they too bee beleeued, or to haue any reuerence yeelded to their sayings? Thus yee see Sainct Paules meening. But heere all Ministers of Gods woord are taught to haue such constancie and stedfastnesse, as they may not passe whither the doctrine that they bring bee hated or be­loued of the worlde, but go on still in their race, and not strike sayle at euery winde, nor be shaken like wauering reedes that bowe too and fro: but alwayes hold on in seruing of God, what turnings and chaunges so euer happen, and what troubles and disorders so euer befall.

To bee short, wee must practize the thing that we haue seene be­fore: which is, that if wee will please mennes fancies, wee must giue ouer the seruis of the Sonne of God. Marke that for one poynt. And heerewithall also all the faythful may receyue a good and profitable lesson in this text: that is too wit, that they muste looke well vppon such as seeke their owne profit and aduauntage, and are desirous to winne fauour with the worlde, and woulde fayne be prayzed: for a man shall neuer haue any holde of such folke. They will not shewe themselues too bee such at the firste brunt (as I sayd afore): for there are that play the Popeholy hypocrites, in somuch that it seemeth that but for them the woord of God woulde growe odious: and so long as it is well lyked, they cast out fire at their mouthes, and yet in the meane whyle yee shall see them chaunge their minde from day too day. If any perill happen, and they see that they muste witnesse with our Lord Iesus Christ in good earnest: then shew they their co­wardlinesse, and in the end turne quite away, & chaūge their coates as it is sayd in the Prouerbe. But howsoeuer they fare, let vs sta [...] vpon our gard continually, that wee may beleeue such as walke vp­rightly, [Page 316] and start not out when they see the world cōfederate them­selues against them, no though there happen such rage as it may of­tentimes seeme that they shal be swallowed vp, but which euen whē they see the perilles present, doo neuerthelesse continue in vpright constancie: let vs marke such men as Gods seruants. But as for such as be variable and counterfetting, which say now one thing and now another to eschew mennes hatred, or for feare of persecution: let vs beware of them, that we be not deceyued and beguyled by them, for they bee deadly plagues. And it is certaine that wee shall neuer bee firme and well settled, except we haue that discretion and warenesse with vs, according as S. Paule sheweth vs in this text. And this is ve­ry needefull now adayes. For what causeth so many hypocrites too gabble agaynst Gods woord, and too play the shamelesse brothels in maynteyning the outrageous abuses that are too bee seene in the Popedome, as their superstitions, idolatries, and errours: but for that they knowe well ynough, that if they make not the pot too boyle apace, they are lyke too starue, and should they not therefore holde fast the possession of their things? Againe on the other side they cō ­sider also the daunger of persecutiō for maynteyning such doctrine: for yee see it is condemned of the Princes and great menne of this world, and therfore it is good sleeping in a whole skinne. See I pray you howe an infinite number doo now adayes disguyse and falsifie Gods truth, and maynteyne all corruptions, bycause they bee lothe to suffer for Iesus Christes sake. True it is that they bee not ranke Papistes too blaspheme Gods woorde openly: but yet they would fayne haue a meane, yea of their owne deuising. For they blame vs of ouermuch rigour and extremitie, in that wee condemne suche as go to Masse, and beare themselues in hand that they woorship not ydols. O (say they), howe should that be, so a man thinke it not in his harte? Should men bee driuen so neere hand as too make it a stumbling blocke, and a matter of lyfe and death? Too what pur­pose were that? God setteth greate store by our lyfe, and although wee should doo amisse, yet will he haue pitie of our frayltie. Sure­ly they that speake after [...] fashyon, haue none other reason too moue them, but that they see playnely that all the worlde is so sore inflamed agaynst vs, and it seemeth that wee should perishe [Page] and be quite confounded euery day. Thus ye see that they flee backe and labour too imbattell themselues alone from the rest, when they see any daunger appeering. But when we see these liuerharted folke shun persecution after that sort, & loth to come to any hand strokes for our Lord Iesus Christes sake, and winding and transforming thē ­selues after that maner, only to haue peace in this world: it standeth vs so much the more in hande too marke this warning of S. Paules, and to discerne which are the true seruantes of Iesus Christe: that is too wit, they which regard not their owne profite, nor would haue men too faune vppon them, nor seeke the belly cheere and honour of the world: but do simply content themselues with the doyng of their duetie, and passe not what winde doo blowe, whither it be tem­pestuous and stormie, or whither it be fayre and calme: but to profit their heerers, and to maynteyne in all purenesse the doctrine com­mitted vnto thē. If we follow the thing that is shewed vs heere, sure­ly our faith shall neuer stagger as many do now adayes, which know not what to do, and yet notwithstanding will say, I feare the troubles and diuersities of opiniōs, and the bickerings that are in this world. Some cā well ynough say, it were meete that I should giue my selfe wholly to our Lord Iesus Christ: but there are another sorte which take a much pleasanter way, and would haue a reformation but onely in half. And which of these shall I beleeue [say they Opē thine eies: for all they that alledge any such excuces, seeke not too followe the truth, but are well apayde if they can get some shrowding sheete too hide their shame, and would fayne bee flattered: but in the meane whyle, what gaine they by it? For Satan leades them to destruction, and they be willing too follow him. Bicause they are afrayd of their liues, they loue the couert, and bicause they bee giuen too pleasure, they seeke their owne ease. Therfore they must haue such payment as they deserue. But how soeuer the worlde go, S. Paule declareth that suche as wilfully become brutishe, are so ouertaken by Satan and caste in such perplexitie, as they wote not what too do: bicause they consider not that such as do simply beare abrode the truthe of the Gospell, are no wauering person [...], but suche as keepe on [...] pace, and passe not whither the worlde like of their doctrine or no [...] but for asmuch as God hath cōmaunded them to speake, they do so. [Page 317] Contrariwise, as for the nicelings which say it is good too beware, and not to cast themselues out of the Saddle, and woulde haue men to counterfeyt, and to beare two faces in one whoode: it is certain that such maner of men are not ledde with any zeale or affection to serue God, nor haue any regarde of edifycation or of the welfare of the Church: nor (to be short) haue any other care or respect, than to eschew all persecution, and too liue at their ease, so as no man might fasten vppon them. Nowe then, seeing that this is manifest ynough: it is certaine that all suche as nowadayes do keepe them­selues so in their nest, do offende God, and are vtterly wythoute excuze. VVhy so? For Saint Paule giueth vs heere an infallible marke, which sheweth vs who bee the true seruants of God, and who bee the hyrelings whom we must eschue, that is too wit, such as seeke but to feede their bellies, and too haue their commodityes in this worlde. Herevpon he addeth, to the ende they might not suffer persecution for the Crosse of Christ. No doubt but that vnder the woorde Crosse, Saint Paule comprehendeth the whole doctrine, howbeeit with a consideration, that it is right harde for a man too preache simply and plainly the things that are conteyned in Gods worde, but that he shall haue many incounters. For although God spare vs (vs I meane which preach his worde) and will not alwayes put vs too so hard tryall, that our enemies shall haue their swordes drawne vpon vs: yet the worlde doth neuer receyue the Gospell so obediently, but that there is still some murmuring and speaking agaynst it, as is too bee seene yet still at this day, and must bee yet hereafter. For our Lorde intendeth too trie the constancie of hys faythfull ones, and therewithall to shewe the inuincible power of his worde, in ouercomming all the lettes that Satan styrreth vp a­gaynst it: Ier. 1. d. 19. according too this saying of Ieremie, They shall fight a­gaynst thee, but thou shalt get the vpper hande of them. Thus ye see that God is glorified when the world and Satan streining them­selues to the vttermost, are not able too let the truth of his course. For this cause Saint Paule sayth, that they which be so variable, and do disguize Gods worde or falsifie it; do shunne the Crosse, that is [...]ay, the true preaching of the Gospell, euen too eschue persecu­tion. Now here againe we haue a verie profitable counsel. For if we [Page] desire to serue God and his Church: wee must alwayes bee readie to receiue alarums. And although the fire bee not yet kindled, or the enemies not yet armed too make so cruell persecution as they woulde, or finally our Lorde do brydle all those that are wearie of his worde, and woulde faine shake off his yoke: yet must wee bee scorned at many mens handes, we must be diffamed, there must be murmuring and rayling agaynst vs, and we must put it vp and har­den our selues agaynst it. Yea and wee shall see a thousand backby­tings against such as imploy themselues faithfully, euen where the Gospell is preached. Some shall bee arreigned as felons, and some shall be indited of this and that, and yet all shall be but starke slaun­ders. To be short, all such as minde to go through with their race, must prepare themselues too indure many temptations that might make them reele, if they were not settled in this poynt, that God must bee obeyed in spyte of the whole worlde. Marke that for one poynt. And here withall we haue also to marke, that this extendeth to the whole Church in generall. Therefore when wee heere the message of peace that is brought vs in the name of God: let vs not thinke to be in rest to the worldwarde, but too haue manie troubles and incomberances continually. And he that determineth not vpon that must needs shrinke away from our Lord Iesus Christ: for he can neuer be any of his disciples, Math. 10. d 38. according as he himself declareth with his owne mouth, that such a man is not worthie to be of his schole, and so he shetteth them all our of the doores. VVherefore let vs learne, that when we be once called to our Lorde Iesus Christ, wee must be partakers of his crosse so long as he listeth, according as it is sayde, that if we suffer with him we shall also bee glorified wyth him, Ro. 6. a. 5. and be made partakers of the power that is shewed in his Re­surrection. But yet notwithstanding the sufferings which he indu­red must first be accomplished in vs that are his members. True it is that he suffered as much as was requisite for our saluation: but yet must wee bee fashioned like too his Image, as it is sayde in the .viij. too the Romanes. Nowe whereas God spareth vs, so as wee bee not among Tyrantes that might t [...]ent vs: or if the wicked [...]ee not able too byte vs, but onely barke at vs: or if hee let vs [...] in peace: let vs knowe that it is bycause he pityeth our feeblenesse, [Page 318] and that hee spareth vs bycause hee seeth howe weake we bee. But yet for all this let vs not flatter oure selues, but praye God too strengthen vs so by his holy spirite, that whensoeuer hee shall call vs intoo the aray too fight, wee may not bee lyke freshwater soul­dyours, but that wee maye haue mynded it a long tyme before hande, that wee muste bee made partakers of Iesus Christes suffe­rings, too come too the glorie of his Resurrection. Nowe Sainct Paule hauing spoken after that maner, addeth for a larger confyr­mation of his matter, that they whiche are circumcyzed, and whiche preache circumcizion, keepe not the Lawe: but onely seeke too glorie in the fleshe of those whome they bring too that Iewishe fashion. In thys Text Saint Paule dooth ageine accuse his aduersaries of double dealing and vtter hypocrisie. VVhy so? Circumcision was the marke of the same thing before the comming of our Lorde Iesus Christ, whereof Baptisme is the marke vntoo vs at this day. For the Iewes had recorde [thereby] that they were sanctified by God as his heritage. But yet for all that, they that mingled Circumcizion with the Gospell, were vtterly of opinion that the Lawe of Moyses was to be obserued, forasmuch as it was giuen of God, & that it was not at any time to be abolished. Heere then yee see that the couert which they tooke, was that Circumcizion serued for a signe of the keeping of the whole Law. But now S. Paule layeth to their charge that they kepe not the Law: and therfore they do but mock God & men in making a countenance by an outward signe, to do the thing which they do not: for it is clene cōtrarie. Now thē we see S. Paules meening. And as touching this spech of keeping the Law, it is some­times takē for the doing or performing of all that is cōteyned in the Lawe. But no man can keepe the Lawe, that is to say, no man can discharge himselfe throughly of all things that the law cōmandeth. For it is not for nought that it is called an intollerable burthen. Also we see our owne infirmitie, Act. 15. b. 10 and there God sheweth vs an angelicall rightuousnesse. How then is it possible for vs to attaine vntoo it? So then, if wee take the worde Lawe for a perfect and faultlesse o­bedience, no man keepeth it in effect. Neuerthelesse the fayth­ [...] beeing guided and gouerned by Gods spirite, do keepe the Law, that is to say, they walk according to the rule that is giuen thē there. [Page] Not that they run so swiftly as they should do, nor that they attaine to the marke at the first brunt: but yet they go on still towards it, and God beareth with them, and layeth not their faultes too their charge. The faythfull then do kepe the Law. But here S. Paule spea­keth of the Ceremoniall Lawe, howbeeit that by occasion hee had shewed heretofore, that all Gods commaundements coulde bring nought els but condemnation, except we had refuge to the grace of our lord Iesus Christ: but (as I said) here he speaketh of the ceremo­nies & shadowes. Now let vs see what he meaneth by it. They (saith he) which are circumcized keepe not the Lawe: that is to say, they haue in deede that signe as a standarde too make men beleeue that they be Iewes, to the intent that they might not be hated nor per­secuted: but yet for all that, they keepe not the whole Lawe: for they take leaue to despize all that shoulde bee matched with Cir­cumcision. For he that is circumcized ought also to do sacrifize, too absteyne from the meates that are forbydden by the lawe, to keepe the dayes and feasts appoynted there, to vse the inioyned washings and purifyings, and to do diuerse other things. But these men make none account of them. VVhen they be in corners and no man sees them, they passe not what they do, neyther make they any consci­ence at all to despize all the Ceremonies of the Lawe. Thus it ap­peareth that they do it not for any zeale, but only in respect of men. Nowe it behoueth vs to marke, that Saint Paule speaketh heere of such as stoode vpon the sayde poynt, Act. 16. a. 3. that men ought of necessitie to bee circumcized. 1. Co. 8. b. 6. For at some tymes Saint Paule had a speciall re­garde to fashion himselfe like to the Iewes, and absteyned from the libertie which was permitted him, for eschuing of offences: but did he alwayes mainteyne that there was no bonde of necessitie in the matter. So then, when Saint Paule submitted himselfe of his owne accorde, he ment not to bring other men in bondage, according as he protesteth that he intendeth not to binde any bodie. True it is that the cace is altered when hee speaketh of mariage: but yet hee sayeth generally, 1. Co. 7. f. 35 that he will not lay any yoke of bondage vpon the soules that are redeemed by our Lorde Iesus Christ: And thus yee see howe Saint Paule behaued himselfe in that behalfe. Nowe [...] sayth here, They that constreyne you to bee circumcized, that is to [Page 319] say, they that lode you with the lawe, and say you must keepe that Ceremonie vnder paine of deadly sinne: seeke nothing else but too bring you in bondage without cause why. To be short, we see here whereof they be blamed which woulde subdue Christen folke too the keeping of the Ceremonies and shadowes of Moyses Lawe: that is to wit, that they were double fellowes, and passed not vppon the truth of the matter, whither God required such things or no, but had a minde to please and pleasure the worlde, and by that meanes to eschue persecution. And we nowadayes haue neede to bee war­ned thereof, as well as the Galathians needed then. And if we looke vpon the state and disposition of our time, we shall easily perceyue that this doctrine is not needelesse, and that the holy Ghost inten­ded to prouide for the thing whiche he knew to be for our behoofe. For what a number are to be founde nowadayes, which do strongly and stoutly mainteyne the Ceremonies of the Lawe, and yet not­withstanding make none accounte of them? But (which is worse) they mainteyne the follies and traditions that are inuented by men, yea and euen such abuses, errours, and deceytes as are so grosse and fonde as may bee. All these things shall be mainteyned with ex­treeme rygour, by such as will needes haue men to obey them. Like as nowadayes, if a man charge these Hypocrites that the grace of our Lorde Iesus Christ, and the brightnesse of his Gospell are dark­ned by the great number of their obseruations, and that wee bee be­come as good as Iewes: (for in very deed the Papists haue borowed so many things of the Lawe, that a man shall hardly discerne the difference betweene the Iewes, & them that call themselues Chri­stians:) I say if a man doo charge them with these things: yet wyll they mainteyne to the vttermost, that men must do so still, bicause they haue bin kept time out of minde. If a man go further wyth them, and say, howe so? Yee haue so many dotages, that the verie heathen men were neuer so grosse and fonde in their superstitions as you be: O tush (say they) yet must we keepe still the traditions of our mother holy Church. And therewithall they crie, to the fire with him. But nowe what doo these Hypocrites, which moue the [...] of Princes and Iudges agaynst those that preach Gods worde faithfully? So long as they be among themselues, they make but a [Page] mocke at theyr owne traditions. And when they dispute of them, they will say cleane contrarie too theyr preaching, and talking in the Pulpit. VVhereby it appeareth that there is no zeale of God, nor no soundnesse in them: but that their whole seeking is to be fedde and pampered fatte, and too liue in rest, and too haue their ease and commodities. Seing then that nowadayes there are so ma­ny men that haue not one whitte of the feare of God, nor of the reuerence of his woorde in them, who notwithstanding pretende too bee verie zealous, and yet in verie deede doo but allure poore soules with baytes or rather (as ye woulde say) choke them: it stan­deth vs so much the more on hande too marke well the thing that Saint Paule telleth vs heere: which is, that forasmuch as wee see that they which crie out and storme at others: do nothing at all of that which they speake of, we must stande vpon our garde, and con­sider whereat they ame which teache vs. True it is that although the partie do cleane contrarie too that which hee sayeth, yet muste not Gods woorde therefore bee of the lesse authoritie towards vs: For it is no reason that bycause the man is wicked, therefore God shoulde bee dispossessed of his soueraine prerogatiue. And though a man leade a looce lyfe, or do some shrewde turne, yet ought not that to deface the heauenly doctrine, so he preach faythfully. Al­though a man be mutable, fleeting and variable, or though he bee an hypocrite, and his life be not answerable to the things that hee speaketh with his mouth: the truth of Gods worde must not there­fore be imbaced towardes vs. Neuerthelesse, I say now that when­soeuer we see men pretend great zeale, and yet let themselues loce, and take leaue to do contrarie to their preaching: we must consider of it, and haue the discretion not too bee ledde by theyr Pype nor drawne by the noze, but to looke into theyr doctrine, and to make a good and liuely tryall of it. And when we go so to worke, we shall see that the doctrine of the Papistes is but a couert which they take to liue quiet to the worldwarde, and as for to Godwarde they care not how things go. For they would not abide any chaūges, but that they be loth to put themselues in daūger of any displeasure: for they be alwayes afrayd to bee vexed or greeued in any wise. Sith [...] this: it is an infallible marke to make vs beware of all Satans ambu­shes, [Page 320] so as it shall not be possible for vs to be deceyued, except wee lyst our selues, as I haue declared before. Furthermore, Saint Paule addeth, that such men desire to glorie in the fleshe of the simple. It is very certaine that heere he hath an eye to the signe of Circumcision, as if he should say, they intende to prynt their marke vpon you, to the ende they may vaunt, VVe haue wonne them. Yea, but their win­ning of men after that sort, is to make them so much the more de­testable for so abusing the signe which God hath giuē them, to war­rant the adoption which he had made with Abrahams ofspring, and for corrupting the true and lawfull vse thereof. For God had com­maunded the Iewes to be circumcised. And why? To the ende they might see that all mankind is accursed, and that there is nothing but vncleanesse in vs, and that wee must be faine to renounce all that is of our owne nature, or else we shall neuer ceasse too bee filthie and damnable before God. Lo what the Iewes ought to haue learned by their circumcizion. Neuerthelesse, therwithal they had also a record, that by mans seede they should recouer their saluation, according as we know that we be blessed of God for our Lord Iesus Christs sake. And therefore Circumcision serued too humble the Iewes, and too make them mislyke of themselues, and to be ashamed, when they sawe there was nothing but cursednesse in their nature. That say I was the true and lawfull vse of circumcision. Nowe what do they a­gaynst whom S. Paule speaketh? They knowe that Circumcizion is no longer in vse: that is to witte, that Baptisme suffizeth euer since the comming of our Lorde Iesus Christ: but bicause the Iewes cal­led all them Apostates or backsliders, which were not circumcized: therefore these rascalles will needes hold still the signe without the truth [or substance.] VVe see then that they were verie falsaries, and wrested the doctrine cleane contrarie too Gods meening when he ordeyned that spirituall Sacrament, bicause their desire was no­thing else but to please the worlde. As much is done at this day. And they that labour to ouerthrowe Gods truth, are much worse than Saint Paules aduersaries. For they had yet some cloke of honestie mainteyne Circumcizion and the figures of the Law, bicause they were al ordeyned and stablished by God. But as for these hypocrites which crie out vpō vs nowadayes with full throte, [saying] ye must [Page] keepe the olde custome without chaunging of any thing: whereon are they grounded? They cannot say that God is Author of any of their stuffe. Men haue contriued them after their owne fancie, or rather Satan hath blowne them into their eares: so that (at a word) all that is termed Gods seruice in Poperie, is nothing else but a con­fuzed maze: all is but dreames of mens setting forth, and the diuell is euer the cheefe Authour of them. And yet these naughtipacks say that nothing must be taken from them. And wherevnto haue they respect? Truly they will alledge that men muste purchase Gods grace by them, and that they stirre folke vp to greater deuotion. A­gaine, they giue the title of Sacrament too all the foolish deuices of their owne heades, saying: such a thing must bee kept, for it is a Sa­crament. But when all is iustly reckened, a man shall see that theyr intent is to please the worlde, and to mainteyne themselues stil. For they be inforced spite of their teeth to confesse, that it maketh ney­ther here nor there as in respect of God, and that he passeth not for their kinde of seruice, but vtterly dislyketh it, bicause he will be ser­ued with obedience. But what? There will bee horrible confusion (say they) if men cut off all after that fashion, and speake plainly of things. See I pray you, how they woulde faine disguise themselues, and in suche wise corrupt and falsifie religion, as there shoulde bee made a mingled confusion of all: or else that there shoulde no more be taken away but the grossest and fondest things, and in the meane while such Ceremonies be let alone as may be any whit sufferable. It is certaine (say I) that all they whiche speake so, desire nothing else but to haue fayre winde and weather to the worldwarde. Seing it is so: let vs take warning at the holy Ghostes hande to flee suche plagues: And although we cannot triumph in this worlde, although we be nothing set by, although men rayle vpon vs with opē mouth: yet let vs not ceasse too holde oure owne for Gods truth, and let it suffice vs to be allowed of the heauenly iudge, though all the world abhorre vs. Although then that we see all these things: yet let vs be pacient, and tarie till our Lorde Iesus Christ shewe himselfe to bee our warrant, and therewithall giue [...] victorie in the behalfe of his truth, so that all his enemies may bee put to shame and haue they [...] mouthes stopped vp.

[Page 321] Nowe let vs fall downe before the maiestie of our good God, with acknowledgement of our faults, praying him too touche vs with suche true repentance by his holy spirite, that beeing vtterly cast downe in ourselues, and quite & cleane rid of all presumption, we may be hartily sory for them: and that moreouer it may please him so to increase the giftes of his holy spirite in vs, as wee may no more be giuen to our flesh, and the world to be hindred and hilde downe by them, but that we may go forwarde to serue him, and in­deuer that his name may be glorified more and more, and we beare suche a marke of his adoption, as wee may bee so confirmed with it in our selues, that other men may haue occasion to glorifie the name of this our good God for working so in vs. That it may please him to graunt this grace, not only to vs, but also to all people and nations of the earth. &c.

[Page] WE haue seene heeretofore howe Sainct Paule condemned such as sought altogither to row betweene two streames, thereby too please the worlde, and in the meane while to eschue persecution: And that made them to disguise the Gospell, whereof wee see too many ex­amples yet still at this day. For suche as see that the pure doctrine and truth of God can not be brucked of the world, but that the wicked sort doo rage agaynst it: they (I say) would fayne finde some meane way, that they might not bee hated nor incurre any displeasure. And that it is so: if nowe a dayes yee aske it of such as haue but some little vnderstanding: ye shal scarse finde one of them among a hundred, whiche will not graunte that there are many abuses in Poperie: but yet [they will say] that all must not be cut off by the quicke, but that it is inoughe if some of the ouergrosse and excessiue superstitions bee taken away, and so they would fayne still nourishe a great sorte of infections. And why? For (as I haue sayde) they woulde fayne bee in credite and estimation, and it is no matter at all with them to betray the pure­nesse of the Gospell, so they may saue themselues from persecutiō: yea and euen among vs a man shall finde inowe that woulde haue bothe. And what moueth them, but that they would aduance them selues, and get some reputation? Forasmuche then as wee see that the Diuell which raysed those broyles in the time of Sainct Paule, continueth [the same] vnto this day, we ought to be armed with this doctrine. And the very remedie, is that which S. Paule setteth downe heere: namely to reiect all glory, saue that which we haue in the Crosse of our Lorde Iesus Christ. Now for the better vnder­standing heereof, first of all wee must call to minde how it is sayde in Ieremie, [...]er. 9. f. 23. and alledged also by S. Paule, that all the glory of man must bee cast downe, too the ende that God may bee exalted as he deserueth. Esa. 29. d. 14. &. 1. Cor. 1 c. 19. And in very deede it is truely sayde, that all the wis­dome which men weene them selues to haue, is nothing, but must come to account and be quite da [...]ed, and they must resorte [...] God, as to him that hath the fulnesse of all good things in himse [...] Let vs cōfesse (I say) that all wisdome proceedeth of his free good­nesse, [Page 322] inasmuche as we be inlightened by his holy spirite, and that bicause we be weake of our selues, we must be strengthened by his power, and whereas wee be full of all filthe and iniquitie, wee must recouer rightuousnesse by his gifte. But nowe wee must come to the meanes. For it is not inough for vs to knowe that God is our light, our rightuousnesse, our wisdome, our strength, & finally that the whole perfection [and fulnesse] of our life, ioy, and happinesse is in him: that is not inough, for there is a very far distāce betwene him and vs, and therfore it standeth vs in hande to know how and by what meanes we may be partakers of all the graces whiche wee haue to seeke in God. Howbeit wee knowe that the whole is com­municated to vs in Iesus Christ, verily for that he came downe heere bilowe, and abaced him selfe, and was contented to be cruci­fied for vs. Seeing then that our Lord Iesus Christ is he out of whō we must drawe all things that we haue neede of: now wee see why S. Paule sayth he will not seeke any glory but in the Crosse of our Lorde Iesus Christ. And why? For in as muche as he suffered so paynefull and bitter a death, yea and was set agaynst Gods iustice for vs, and tooke all our cursednesse vpon him: therefore was he giuen vnto vs to be our wisdome, rightuousnesse, holinesse, strēgth, and all that euer wee want. But first of all wee must learne what we be, to the intent to beate downe all our owne glorying, and to set­tle our selues vpon our Lord Iesus Christ. For we see many men burst with pride, and they wote not why. There is nothing but winde & smoke in all the things which they surmise of them selues. Howbeit the very cause why they seeke not Iesus Christ, is for want of due examination of them selues: and suche are the Hypo­crites, and the Counterfetters, and those that are puffed vp wyth ouerweening of their owne works. Therefore (as I haue touched alreadie) it behoueth vs to looke to our owne state, and to see howe wretched wee be till our Lorde Iesus Christ pitie vs. That is the way too prepare vs too come vnto him. And that shall serue for one poynte. Howebeeit that is not yet all. For there [...] that can graunte them selues too bee sinners, and that there is nothing in them but vanitie: and yet notwithstanding they welter neuerthelesse in their own filthy dung. And why▪ For they cōceyue [Page] not Gods iustice, but are (as yee woulde say) doted in this world. None of all these vnthriftes whiche giue them selues ouer to drun­kennesse, or to whoredome, or to suche other lewdnesse, can ex­cuse their vilanies, but that they are fayne to be ashamed of them: and yet neuerthelesse they delight in them, and continue styll in them as if they were hardened. And why? Bicause they bee made drunken with this worlde, and the diuell hath so clozed vp their eyes, that they see not howe they must one day come to account. They play the amazed men, and beare them selues in hande that they shall always stande at a stay, and so they go forward with their naughtinesse, and neuer sighe nor be sorie for the matter, but are alwayes laughing at it, as though they ment to spite God wilful­ly. VVee see then that one sorte is letted, yea or rather vtterly turned backe from comming to Iesus Christ, bicause they presume vpon their owne wisedome, and are possessed with an imagination that Satan hath put into their heade, so that too their owne see­ming they bee wise inough without Iesus Christ, and therfore they holde scorne of him. The other sorte (whiche are infinite in num­ber) notwithstanding that they knowledge themselues to be wret­ched sinners: doo neuerthelesse not seeke the remedie. And why? For this present worlde possesseth them, and they bee so wrapped in it, as they can not lifte vp their eyes, nor their mindes, to seeke the remedie that is readie for them in Iesus Christ. So muche the more neede therefore haue wee to mynde the thing that I haue touched alreadie: that is too wit, that wee must ridde our selues of all selfetrust and ouerweening, and bee so greeued as wee may neuer be in rest till wee haue founde succour in our Lorde Iesus Christ. And let vs not only open our eyes to see our owne foule­nesse, and to be ashamed of it: but also let vs consider that this life is nothing, and that God hath set vs heere as in a wayfaring, wherin he intendeth to trye whether wee will come to him or no. There­fore let euery of vs summon him selfe euening and morning, and as oft as we looke vpon our sinn [...] let them be as spurres to pricke vs and prouoke vs to repayre vnto God, so as wee may not [...] brute beastes, nor be hilde backe in this world, but that our neces­sitie may alwayes driue vs too resorte too our Lorde Iesus Christ. [Page 323] Thus yee see howe wee may glory in the crosse of our Lorde Iesus Christ. And Sainct Paule hath purposely spoken here of the crosse, bicause the matter that he delte with, was the pulling downe, and as it were the treading vnder foote, of all loftynesse which men as­pire vnto. For wee will needes bee alwayes somewhat of our selues, and holde still some worthinesse. To the ende therefore that we might be discharged of that wicked affection: Sainct Paul tel­leth vs that Iesus Christ the sonne of God can not be our glory, but only in respect that he was crucified for vs. And heerevpon inse­weth that which he addeth, namely that we shall be crucified to the world, and the world to vs, when wee shall haue learned to glory in the only meere grace that is brought vs by our lord Iesus Christ. As how? surely they that are not crucified to the worlde, that is to say, they that couet to bee in some authoritie, and to set out them selues, they that desire to bee honored and exalted, and (to be short) they that are drawen hither and thither of their lusts, doo not yet knowe what it is too glory in the Crosse of our Lorde Ie­sus Christ: for they shoulde haue begonne at the foresayde poynt, that is too wit, of beeing confounded in them selues. Therefore not without cause dooth S. Paule say, that for as muche as he had setled his glory in the crosse of our Lord Iesus Christ, he had quite forsaken and giuen ouer the worlde. Nowe by the worlde he mea­neth all that is delightsome to the fleshe, as when men think ney­ther vpon God, nor vpon the lyfe of heauen, so as one is giuen to couetousnesse, another to ambition, and euery man is driuen by his owne naturall sway, and there is not any that passeth further than this world. VVhen men followe their owne swinge, and God hath not yet touched them with his holy spirite to draw them too him: surely although they doo all fling ouer the feelds, and runne astray: yet is there great diuersitie in their affections, so that if the matter come to triall, one drawes one way, and another another way cleane contrarie: and to be short, men seeme to differ quite & cleane one from another. But yet they be all alike in one thing, that [...] wit, that they would aduaunce thēselues to the worldwarde, that they be giuen to their owne priuate profite or pleasures. At a worde, they be so intangled here, that they could find in their harts [Page] too be separated from God. But S. Paule sayth that when wee shall haue set all our glory in our Lorde Iesus Christ, knowing that by the meanes of his Crosse he hath dedicated vs vnto his father, and purchaced vs the kingdome of heauen: then it will be easie for vs to withdraw our selues from the world, and to be as it were cut off from it. And why? For it is certayne that whosoeuer hath bin tou­ched and wounded to the quicke with the feeling of his sinnes, will so pursue the grace that hath bin giuen him in our lord Iesus Christ, as the world shall be nothing with him. And in good sooth wee shew that al the spirituall benefites which God offreth vs, & wher­vnto the calleth vs are as things of nothing vnto vs, in that wee esteeme them not in comparison of the trumperie and inticements of Satan. VVhat is this world if a man view it in it selfe? There is no man but he seeth howe frayle our life is, and howe it is but as a smoke that passeth and vanisheth away: and yet wee see men frye still in their affections, and howe they bee vtterly caried away and rauished with them. God on his side crieth out. Ye wretched folk, ye be more destitute of wit than little children. For ye buzie your heads about mooneshine in the water, and about pelting trifles wherein there is nothing but foolishnesse, & ye be wholly wedded vnto thē: and yet in the meane season whē I offer you perfect hap­pinesse, ye make none account of it, all is one to you. Yee see then that the cause why we be so cold & negligent now a dayes in recei­uing the benefites which God offreth vs by his Gospel: is for that the world hath gotten the possession of vs aforehand: and on the other part we also do set too much store by the world. And why do we so? Bicause we know not the inestimable benefites that God of­fereth vs. Therefore let vs ioyne these two togither, that is to wit, that we be crucified to the world, and the world to vs, bicause we haue our glory in our Lord Iesus Christ crucified. But this is easier to be sayd than to be doone: and therfore euery man must strayne himselfe in his owne behalfe, & when he vnderstādeth this lesson, he must put it in practise. For if we couet to be taken & auowed for Christians before God & his Angers: we must be conformabl [...] [...] the holy Ghost in the thing that he setteth down here. And in very deede if we were not too farre ouerseene, wee haue occasion of it [Page 324] inough, as hath bin said afore. For they that doo but only enter into themselues to consider what they be, and what their state is so long as they be separated frō Iesus Christ, must needs be scared with the feling of gods wrath which they haue deserued, whē they perceiue thēselues to be plūged in such cursednesse, that it were much better for thē if the earth had swallowed thē vp a hundred times, than to haue liued in that plight but one day, being in the meane while eni­mies to their God, frō whose hands they can not scape. Therefore let vs lerne to looke to our selues. Such as intend to deck thēselues to the worldward, & specially women, will looke in a glasse, & that shal be done with as much curiositie & warenesse as may be. But in the meane while we looke not vpō our selues to spie our own wāts and filthinesse, to the end we might humble our selues truly before God, & seeke our glory where it is to be had. Now, it is certen that he which knoweth his own reproch & shame, wil seeke to come to the remedie of it, at leastwise of Gods spirite worke liuely in vs, & that we be not sotted by Satā, as I haue said afore. Let vs lerne, let vs lerne to looke vpō ourselues, both without feining, & without flat­tery. And whē we shall haue knowē our own wāts & miseries, let vs resort to our lord Iesus Christ. And forasmuch as al loftinesse, state­linesse, & vaunting must be beaten down by meanes of the Crosse: Let vs be truly crucified to the world, and let the world also be no­thing vnto vs. Now whereas S. Paule sayth, that the world was cru­cified to him, & he to the world: it is true that he meeneth another thing [than playn crucifying]. For therby he intended to shew yet more strongly, how we may renounce the world, and be separated frō it, namely by beeing crucified to ourselues as in respect of the world, that is to say, by mortifying al the lusts that fight one against another within vs, & haue too much force, & inflame vs al wholly like a burning fire, & cast vs heere & there, bicause wee see that the son of God was fayne to suffer so reprochful a death for vs. VVho would now make his triumphes & braueries in the world, when he seeth that he which is the head of the Angels, & vnto whō belōg all maiestie, glory, & dominiō, [...] hāged vpō tree, & made accursed & abhominable for vs? Gal. 3. c. 13. Thus ye see by what meanes al our lusts may be mortified, and the death and passion of our Lorde Iesus Christ [Page] worke so in our hearts, as our lusts may be no more so ticklishe as they haue bin. And that is for one poynt. Agayne, the world must be crucified vnto vs. As howe? By esteeming all worldly thinges as chaffe and corruption (according as in very deede there is not any thing in them whiche is not corruptible) in comparison of the spirituall benefites whiche Iesus Christe hathe brought vs, and whiche wee inioy by this meanes. For in very deede all worldly things are corruptible. And moreouer, what else are all the things whiche men couet so sore and so vehemently that they bee vtterly intangled in them, but snares that Satan hathe layde too catche them withall? Are they not al of them illusions & trumperies? Yes surely bee they. Seeing it is so then, let vs learne too set nothing by the worlde, and too bee fully persuaded and resolued in oure selues, that God is our freende, that he acknowledgeth vs for hys children and heires, and that he blisseth vs, and that without those things wee bee miserable. By this meanes then yee see wee maye passe lightly through the world, and not be stayed not pulled back by any thing, for wee will alwayes looke still to that marke. VVee knowe wee ought to make hast too come too the place that God calleth vs too: and if the affections of this world intangle vs, wee shall be estraunged from our God by that meanes. Thus yee see in effect what wee haue to remember vpon this streyne. Now heere­vpon S. Paule addeth, that in Iesus Christ neyther Circumcision nor Vn­circumcision auayleth any thing at all: but the newe creature. As if he should say, that they which dyd then trouble the Church, had no­thing to moue them therto but their owne vayngloriousnesse. For to stirre vp great troubles when the Church is not furthered nor fareth the better by them, surely it sheweth that men seeke nothing else, but to set vp them selues in the roume of our Lorde Iesus Christ. For what should be all our drift, but that the sonne of God might reigne among vs, and we be ruled by the worde of his Gos­pell, and that his power might bee knowen, to the ende that bothe great and small might put their whole trust in him? And therefore according heerevnto, let vs bee reso [...]ed in our whole life to obe [...] God, and to submit our selues to his word. For like as Gods spiri­tual tēple consisteth in fayth & newnesse of life: so faith importeth [Page 325] that we should do homage vnto God for all his benefites, that wee should haue our recourse vnto him, that we should blaze abrode his praises, and that his holy name should bee called vppon among vs. That is the way for vs to be aduaunced to be Gods temple. Ageine on the other side, we must also be renued in our life, & by patience learne to renounce ourselues, and to dedicate ourselues vnto God. Lo what all teachers and preachers ought too procure. They then which shoote not at that marke, do shew well ynough that their in­tent is not to serue our Lord Iesus Christ. So then S. Paule decla­reth that nothing auaileth in Iesus Christ, but the new creature: that is to say, that wee must come too that poynt, according as wee haue seene how he sayd heretofore in the second to the Corinthans, 2. Cor. 5. c. 17. that whosoeuer will bee esteemed in Iesus Christ, must become a newe creature. For if one man boast of his eloquence, another of his wit, another of his great learning, and another of his trim behauiour or goodly personage all this is but vanitie. Therfore let vs learne too forsake our selues quite, and to forsake the world, and to gyue our selues to him that hath bought vs, to the end that wee bee no more looce. For it is good reason that Iesus Christ hauing bought vs so deerly, should possesse vs and fully inioy vs. But that cannot bee done, except euery of vs renounce himselfe, and all things else that may hold vs among men. Lo what we haue to marke. Now Sainct Paule speaketh of Circumcision & vncircumcision, bycause that (as yee haue seen afore) the disputation and controuersie which he had was about the Ceremonies of the Lawe, which he comprehendeth heere vnder the particular terme of Circumcision. For the Iewes would needes haue men to reteine still all the shadowes & figures which serued but for a time. And therfore S. Paul scorning all those things, saith that our Lord Iesus Christ is not come to holde vs still in the old forworne figures, but that for as much as the veyle of the temple is rent asunder, and he hath in himselfe the body and sub­stance of all the shadowes that were in the Lawe: men must holde themselues contented with him, and therfore Circumcision was no [...] any thing worth. VVee shall profit our selues the more by [...] text, if we apply it to that which we saw yesterday. For in pope [...] they haue many pelting tryfles wherin they put all the trust of [Page] holinesse. And if a man aske the Papists how they cā deserue fauor at Gods hand & purchace remission of their sinnes, as they make their boast: They will clap you in the mouth with their holywater, their Tapers, their Sencings, their Organplayes, their chauntings, their Pilgrimages & with a nūber of other things. Agein they haue their foolishe deuotions of trotting from altar to altar & frō chap­pell to chappell. Moreouer they must buy good store of Masses. To be short, all Gods seruice which is so termed in the popedome, is but a maze & gulfe of superstitions inuented of their owne heades. But let vs consider what those things may auaile. God hath not made mention of any of thē, but men haue deuised them of them­selues, yea or rather Satā hath whispered them into their eares, too trouble Gods seruice withall. And yet notwithstanding, the papists imagin that there is neither Religiō, nor faith, nor seruice of God, nor zeale, except a man be rauished with their foolesbables. But S. Paule speaking euen of the ceremonies that God had ordeined in his law, saith that they be hensforth as nothing. And why? For God thinketh it ynough that we serue him with a pure cōscience, & that hauing put our trust in him, we call vpō him, knowing that we hold all things of him, and therwithal that we liue vprightly & faithfull, one with another, knowing that charitie is the fulfilling of the law & the end of the law: & finally that we be so dedicated to our god, as we may liue chastly & in all holinesse, Tit. 2. c. 13. waiting for the comming of our Lord Iesus Christ as it is said in the epistle to Titus. That thē is the first poynt of the holinesse & perfection which God sheweth vs by his worde. But the Papistes will on the contrary parte saye, how so? what shall become of so many goodly deuotions? Shall they all bee abolished? Nay it were better that God shoulde bee plucked out of Heauen. Lo what the doltishnesse of the Papistes is. But wee see howe Sainct Paule telleth vs, that if men bee so sore drowned in their owne fancies, as too surmize that they can woorke woonders with God, and bee hild downe too their owne pelting trashe: all of it is nothi [...]g woorthe. VVho hath pronoun­ced it? God by the mouth of Sainct Paule. VVhat [auaileth [...]n? The newe creature. And what is ment by the new creature? T [...] wee shoulde fall too examining of our lyues after suche a sorte, as [Page 326] wee myght bee vtter abaced in our selues: and therevpon offer vn­too God the spirituall sacrifyces whyche wee owe vntoo him, euen offering ourselues too him to the end he may haue pitie and mercie vppon our myseries, and prouide remedie for them: and fi­nally bee ready too follow him whither soeuer he calleth vs, & not haue any other wisedome than his only woorde, knowing that he cannot bee serued with pompes and gay showes of great glittering too the worlde, but he is contented that wee shoulde simply offer vp vnto him our thoughts and affections. And therfore it is long of none but of our selues, that we knowe not what S Paule meeneth, nor wheretoo this lesson may serue vs. For it is certeine, that all they which flatter not themselues in their owne vyces, but looke vp vntoo God, knowing that they must come before his iudgemēt seate will rid their handes of all glorie. And furthermore they will consider what God commaundes them by his word, how he wilbee serued of vs, and what he alloweth, so as they shall no more bee in daunger too bee deceyued, by those tryfling toyes wherein the hy­pocrites are plunged ouer heade and eares. For it is certeine that whereas the Papistes torment themselues (as wee see) to serue God: it is too none other ende, but that he should hold them acquit, and they scape his hands, & not be constreined to serue him as he com­maūdeth: for they despise the whole law, & yet in the meane while haue a nūber of things to put into their account, which they would haue God to allow of. But (as I said) the end of all their dooings, is to imagin themselues discharged to Godward, and that he should not presse thē to sore, and yet notwithstanding, that they might fol­low their own swindge, & take leaue to assoile thēselues of al their sinnes, & that God hauing I wote not what, (that is too say, some faire countenance of their owne bringing) shoulde haue his mouth shet and not bee so hardie as too speake a worde. Now then wee see whereat S. Paule amed. And he addeth in the wynding vp, Peace and mercye bee vppon all those that submit themselues too that rule, and vppon Israell that perteyneth too God. In speaking of the Rule, he sheweth that men may well ma [...] themselues beleeue thys or that [...] yet in the meane whyle God wyl not bow, for he is not muta­ble that he should suffer himself to be led by our folyes, or be made [Page] to swarue aside: that is impossible saith S. Paul, and whatsoeuer be­fall, the Law that God hath stablished must abide vnchaungeable as he himself is. No doubt but we will admit this at the first sight. For who wil not willingliy abide that God should be our superior? Yea and we perceiue ful wel, that to say the contrary were blasphemie. Yee see then that at a glaunce the whole world can wel graunt that God should be our souerein, and his lawe our rule, but therwithall let vs see what libertie men take to themselues. Euery man deuiseth one thing or other, and when he hath so done, he would haue all other men too obserue the same: euery man then woulde haue his owne rule alone by himself. True it is that in the popedome all are not of the rule of S. Frauncis or of S. Dominik: but yet for all that there is not so doting an old foole, nor so superstitious an hypocrite in the popedome but he hath his rule. Ageine, there is not so yong a calfe but he hath his rule too. For all of them will say, that is my deuotion. And their vsing of the worde Deuotion, is as much to say with them, as, God is put backe, and I must haue my libertie to do what I list, and God must hold himself contented with it. Thus wee see how the diuelish pride of mē in fleeting to and fro, and in wan­dering out at rouers, gadding now on the one side and now on the other, is all one as if they made crooked and ouerthwart pathes, & that God should therfore be faine to bow his rule, & become ply­able to bend according to their fancies. So much the more therfore behoueth it vs too marke well howe it is said heere, that men may well torment themselues, but yet Gods rule shall continue still, & hold on his course and keepe his pace. And what is this rule? It is that it should suffize vs to haue perfection in such wise, as our Lord Iesus Christ sheweth it vs in his Gospell. Not that it can be fully in vs: but that it behoueth vs too labour towardes it. For when wee speake of perfection it is not ment that we can atteine to it so long as we liue: but that we must not swarue one way nor other, neither to the right hand nor to the left, but keepe on still to the mark that God sheweth vs. Yee see then that it behoueth vs to become newe creatures: that is to say, wee [...] renounce ourselues and y [...]lde wholly vnto God. And sith it is so: let vs bethinke vs too sub [...] ourselues to the sayd rule, and to frame ourselues therafter. For e­uery [Page 327] man will soone set forth his legges and feete: but that shall be but to fisk heere and there. And therefore to the end we stray not, let vs learne to sticke fast to the things that God sheweth and tea­cheth vs by his woorde. Now wheras S. Paule saith that peace and mercie shal be vpon them: it is to shewe vs, that we may defye the whole world, and that although wee be condemned by the follie of men, yet wee neede not to passe for it, but may keepe on our race still: so God allow of vs, it is sufficient. For surely we shewe that wee yeeld him not the honor which is due to him, when wee be so shaken downe by the foolishe iudgement of the worlde, and with the opinions that men sowe abrode of vs. If it bee sayd of vs, these fellowes behaue not themselues well, and wee bee greeued at it, & thervpon would frame ourselues to euery mans liking: it is certein that in the meane while wee shall swarue aside from God. So then let vs marke well how S. Paule hath tolde vs heere, that althoughe men condemne vs and finde fault in our doyngs: (as certeinly the world will neuer agree with God:) yet notwithstanding wee must esteeme it as nothing, and hold ourselues contented that God blis­seth vs, and offereth vs heere all happinesse vnder the word peace, certifying vs that he will haue compassion vpon vs, how miserable soeuer we be. Although men should spit in our faces, and although there appeere no such vertues in vs as were requisite: yet notwith­standing, if we keepe on our way still vnto God, we shall euer finde him pitifull to beare with our infirmities, and to releeue all our mi­series. VVhen wee be once at the poynt, it ought to suffyze vs. But on the contrary part, let vs vnderstand also that in blissing such as frame themselues too the rule of God, the holy Ghost curseth and detesteth, yea and vtterly shaketh off such as runne at rouers after that sort, and set more by their owne fancies than by all lawes, and will needes haue leaue to do what they list, and harden themselues in such wise ageinst Gods word. Although then that they be had in reputatation to the worldward, and be in a maner drunken in their owne pride and presumption, and set more by themselues than rea­ [...] would they should: yet wee see that God doth alwayes holde them as accursed. So then the thing that wee haue to remember in effect, is that we haue but one only rule, which is conteyned in the [Page] Gospell. And whither doth that rule leade vs? Euen to this, that we bring not to God what we our selues think good, or what we haue deuized of our own head: but that we submit ourselues wholly vn­to him & to his woord, and cōsider also that seing we haue all perfe­ction in our Lord Iesus Christ, we must be cōtented with him alone, specially for asmuch as we see God to be pitifull in hauing mercie vpon vs, and that our life shall be happie and blissed of him, so we go on foorth whither soeuer he calleth vs: Lyke as on the contrarie parte, what soeuer opinion the worlde haue of vs, and how much so euer it fauour vs, we must needes be accursed, if we haue not the rule that Sainct Paule speaketh of heere. And hee addeth Israell that belongeth too God: too shewe that they whiche serue God after that spirituall maner, shall alwayes bee acknowledged of him for his people. For Sainct Paules enemies agaynst whom he disputed in all this Epistle, woulde needes haue all the Ceremonies kept, and that they shoulde bee the markes of the Churche, as they surmy­zed. Likewise in these dayes the Papistes woulde haue men too keepe [Oyle and] Creame and diuers other things. But Sainct Paules enemies had much more colour than the Papistes haue, and their cace was much better in comparison. Neuerthelesse Sainct Paule reiecteth all those things, and sayeth that God muzeth not vppon any of those small toyes. True it is that he had ordeyned the figures of the Lawe for a tyme, and they had also some pro­fite in them, bycause they serued too leade the people too our Lord Iesus Christe. But nowe that wee haue the substance and pithe of them in him: wee muste gyue them quyte ouer. Then of muche more lykelyhood they bee not the Israell of God, that set foorth themselues with greate pompe before men: but they that haue the true marke of God. For when the Papistes speake too vs of the Churche, the Pope muste needes bee there with his try­ple Crowne, the Bishoppes muste bee disguyzed too playe their enterlude, there muste bee a sorte of horned beastes, all muste glister, the Priestes and Monkes muste bee present, and the eyes of the simple soules muste bee dazeled. Yee see then wherein the Churche of God consisteth after the opinion of the Papistes: that is too wit, in pompe and in tryfling and vnprofitable gewgawes.

[Page 328] And what say they too the Sacramentes? They must haue this and that: and to bee shorte, they haue their ma [...]kes whych they take to bee good stuffe. But in the meane whyle let vs come too the Gos­pell. VVhat shall a man fynde there? Nothing but plaine simplici­tie. God will not haue the preachers of his word and the ministers of his sacramentes too bee disguised, nor too make so many murli­mewes: neither is it his will that his sacramentes should bee defy­led with mennes inuentions, for all that is nothing before God. Therefore let vs beare well in mynde the definition of the true Churche whiche Sainct Paule setteth downe heere, too the end we bee not shaken when men say too vs. How nowe? See I pray you how goodly things they bee. They bee so in deede according too our naturall vnderstandyng. For after as a man is fleshly and earth­ly: so will he be alwayes inclined to followe the thing that caryeth a fayre shewe to his senses. But it is not for vs too iudge of Gods seruice: we must sticke too that which he hath determined, for his sentence cannot bee repealed: which is that wee must seeke al our whole wysedome in Iesus Christ, which thing wee then doo when wee obey him, and not else. Furthermore let vs vnderstand that he will not haue vs any longer tyed too the outward things which he ordeined in the time of the Law: but he will haue vs to be con­tented with Iesus Christ alone, & with the perfection that is in him. And therevpon wee haue also too marke, how he wisheth the grace of our Lord Iesus Christ too bee with their spirit. For it sheweth that the worlde by reason of his vnthankefulnesse: is not worthie too see the benefites that are offered it in Iesus Chryst. The Gospell shall [perchaunce] bee preached ynoughe, but yet in the meane whyle we see how euery man shrinkes back and wrytheth aside, as thoughe wee had conspyred too forsake the good way of salua­tion, too cast our selues intoo ruine and destruction. And what is the cause thereof? It is for that wee haue oure myndes emptie, and the Diuel fynds always entrance into vs, and thervpon temp­teth and prouoketh vs too flitter in the ayre. Too bee short, vntill [...] grace of our Lorde Iesus Christ bee with our spirit, it is certeyn that wee shall alwayes bee as wayeryug reedes, so as there shall bee neither holde nor stay in vs.

[Page] Yee see then that the point wheretoo wee must come, is not onely that God should poure out his grace vppon vs, but that wee also shoulde so receiue it in harte and minde, as it may take roote, not to hold vs downe heere beneath, but to lift vp our affections & all our senses vnto God. And bicause this doctrine can neuer passe vn­spoken ageinst, S. Paule doth heere defie all such as lift vp thēselues ageinst it, and saith: Hereafter let no man trouble mee, for I beare the markes of our Lord Iesus Christ in my body. VVhen he speaketh of the markes of our Lord Iesus Christ, he setteth them ageinst all the cotes armours of Princes, ageinst all their Crownes and scepters, & ageinst all the cognisances or badges, which they haue too honour thēselues withal, or to purchase thēselues any maiestie or reuerence to the worldward. VVhen a Prince intendeth to keepe his estate, he will furnish and apparell himself in such sort, as men shal not bee able to looke vpon him without dazeling of their eyes. And they do it, oftentimes bicause they haue not in themselues wherwith to win estimation, but are faine to borrow it else where: and so yee see it is the fashion of worldlings to set out themselues with pomp and brauerie, and to vse many things to get themselues reputation. To be short, the world doth alwayes borrow of others, bicause it hath nothing but vanitie in it selfe. But S. Paule telleth vs that the marks of our Lord Iesus Christ are much better, preciouser, and of farre greater Maiestie, than all the things wherwith the world is so raui­shed as wee see. But by the way wee must see what he ment by these markes. 2. Cor. 11. e. 24. He hath shewed it [in another Epistle] heretofore, where he sayth that he had bin often whipped, that he had bin once stoned that he had bin cast in prison, that he had suffered hunger & thirst, and finally that he had bin as an outcast and forlorne person. True it is that such reprochfull things would bee shunned to the world­ward. But S. Paule saith that they be much better, than all the honor and pompe that could be deuised to be done vnto him, and that he caryeth those markes, to the end that men should not stop him of his course, nor hinder him of discharging his duetie. Now then wee see how S. Paules meaning is, first that if we bee Christians and [...] true Church of God, we must keepe this order, namely that we bee vnited togither, or that wee bee all as one. And howe is that? Not [Page 329] euery man after his owne fancie, as wee see some doo, who beyng of a froward minde cannot possibly frame themselues to others, but will needes keepe alone by themselues, like shrewde horses, and it were too bee wished that there were Hermitages and Cloysters for such maner of people, when they will not by any meanes ioyne with the order of the Churche. Therefore when they doo so separate themselues from the companie of the faithfull through their owne pryde, they must bee made the Diuelles Hermites and Cloysterers. But howsoeuer the worlde go, men see why they bee so hidden: namely bycause the Diuell holdeth and possesseth them, and their desire is nothing else but too haue I wote not what a separation, too turne quyte and cleane away from God. But Sainct Paule telleth vs, that the rule which wee must go by is this, namely that we make Iesus Christ our shooteanker, laboring too fashion our selues lyke vnto him, so that whensoeuer he speakes, wee may yeeld our selues too his saying, and euery of vs keepe his order: and afterward that wee help one another. For wee may well brag of perfection and of this and that: but if wee indeuer not too further the buylding vp of the spirituall temple, surely wee shall still serue Satan, and bee as slaues vnder his tyrannie. Therefore let vs learne to haue one con­formitie among vs, tending all togither too our Lorde Iesus Christ. And furthermore let such as haue stoutnesse and cōstancie to walke in Gods Lawe, defie all these Cockerelles that mount vp in pryde after that fashion, too bring in this or that. For Iesus Christ will al­wayes knowe his owne markes. That is too say, although wee bee despyzed too the worldward, yet shall wee alwayes bee auowed too bee Gods children. And therefore let vs go on forewarde still, and let such as would stoppe vs, be sure that God will beate them down, as wee haue seene heeretofore. Yea and it is good reason that they should bee scattered and confounded, Gal. 5. b. 12. sith they breake the vnitie of the Churche: and for asmuch as they will not imploy their seruice (according too their abilitie) too the furtherance of the kingdome of our Lord Iesus Christ, G [...]rt muste needes ouerthrowe them how glorious or prydefull so euer they bee. Thus yee see what we haue too gather vppon this text, if wee minde too continue in the inioy­ing and possession of the benefites that haue bin purchaced for vs so [Page] deerely, by the death and passion of our Lorde Iesus Christ, and are still dayly offered vs by the Gospell.

And now let vs fall downe before the Maiestie of our good God with acknowledgment of our faults, praying him that wee may bee so wounded with them, as they may make vs too bewayle them and too craue forgiuenesse of them, and also too reforme them in such wise by true repentance, as wee may fight manfully agaynst all the vyces and corruptions of our fleshe, till he haue ridde vs quyte and cleane of them all, too clothe vs agayne with his owne rightuous­nesse. And so let vs all say, Almightie God heauenly father &c.

All prayse, glorie, honour, and thankes bee only vntoo God through his Sonne our Lord Iesus Christ. Amen.