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3. Grace bee vnto you and peace from God the father, and [from] our Lord Iesus Christe.
4. VVho gaue himselfe for our sinnes, to deliuer vs from this euill vvorlde according too the vvill of God our father.
5. To vvhom be glorie for euermore, Amen.
THere is no man but he desireth his owne wel∣fare, 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 prosperi∣tie 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 fa∣uour, 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 assu∣red 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:* 1.1 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 chil∣dren, as I tolde you afore. And that also is the cause, why in the hundred and sixth Psalme the Prophete craueth aboue all thinges,* 1.2 that God should bee mindefull of him with the fauour that he bea∣reth 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. Ther∣fore 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
them and hauing a care of their life. But all this is nothing, in re∣spect 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 here∣tofore) he comprehendeth all prosperitie, as if he should beseech God too prouide vs of all things which he knoweth too bee expe∣dient for vs, too poure out his Riches vppon vs, and too shewe himselfe so bountifull towardes vs, as we may haue cause too mag∣nifie 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 prin∣cipall 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,* 1.3 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 bry∣dle 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 ta∣ken 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 suffe∣ring vs too linger in this worlde, and by putting vs vnder many af∣flictions: wee muste still make suche account of his fauour, as
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 de∣sire 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 de∣sires that houer in the ayre. But the poynt whereat we ought to be∣gin, 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 vn∣toward, 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 ma∣ner 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,
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,* 1.4 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 Apo∣stle speaketh of him in the first chapter to the Hebrewes.* 1.5 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 e∣uen to the Sparowes that flie in the ayre, and vnto the brute beasts. For when as God bringeth forth grasse in the mountaynes, and ma∣keth other fodder too grow for cattell:* 1.6 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
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 so∣much 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 a∣gain 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 remembe∣rance 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 apply∣ing 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 like∣wise 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 a∣frayd 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
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 ceremo∣nies of the Lawe, thereby to obtayne forgiuenesse of sinnes, as who should say there needed other helpes therevnto: according as in pa∣pistrie it wil well ynough be graunted, that Iesus Christ is the redee∣mer 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 Di∣uell putteth in our minde, when he turneth vs aside frō our Lord Ie∣sus 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, vn∣till such time as we be sure that there is none other washing where∣with 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 spa∣red not his owne body & soule, in somuch that he indured extreme
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 him∣self after that sort for our sakes. But yet notwithstanding, herewith∣all 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 ano∣ther text,* 1.7 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 ima∣ginacions:) 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 Ie∣sus 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 notwithstan∣ding he had pitie vpon vs, & would not haue mankind to perish vt∣terly. 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.
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 afore∣hande 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 vnwor∣thie 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 gy∣ueth 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,* 1.8 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 Gos∣pell 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 confirma∣tion 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
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 vnpro∣fitable, 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 Me∣diator and Aduocate, to the ende we may be partakers of the clen∣nesse 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 vt∣terly 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 sacry∣fize 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
(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 euer∣lasting purpose of God the father:* 1.9 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 sup∣plications vnto God,* 1.10 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 vtter∣ly 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 there∣fore which it standeth vs on hand to haue an eie vnto when our re∣demption 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. Ano∣ther cause thereof is Iesus Christ, in whome wee finde all that is re∣quisite 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.
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, bi∣cause 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 be∣nefites 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 in∣to him, and receyue him by fayth, according as it is sayde in the first Chapter of Saint Iohn,* 1.11 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 scan∣ning 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,* 1.12 too finde fa∣uour 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. Neuerthe∣lesse 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.* 1.13 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 de∣liuered
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 hono∣red 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 com∣meth of the sinne that dwelleth in vs. So then, whereas it is said that the worlde is wicked,* 1.14 according also as S. Iohn in his canonicall E∣pistle 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 con∣teined 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 vnrigh∣teousnesse. But in vs there is nothing to be found but vnrighteous∣nesse. 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 a∣shamed 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 naugh∣tinesse [or wickednesse:] insomuch that it is shewed therby, that there
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 sen∣tence against them, but become their owne iudges. This is it in ef∣fect 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 re∣steth 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 a∣gaine 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 cur∣sing, 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 li∣eth) 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 with∣drawne 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 pure∣nesse 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
heerehow our Lord Iesus Christ telleth vs,* 1.15 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 sepa∣rated 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 Pa∣pists 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
and stumble: let vs mourne continually seeing wee fayle at all as∣sayes. 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 conti∣nually 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 exa∣mination, 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 mo∣tions in them selues, namely that when on the one side (as Saint Peter cheereth vs) the holy Ghost counselleth vs too giue our sel∣ues to all holinesse of life:* 1.16 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.* 1.17 Chapter too the Romaynes sigheth and con∣fesseth that he is vnhappie, bicause he cannot do the good that he is desirous to do, nor vtterly eschew the euill that he hateth & abhor∣reth. Thus ye see that the thing which wee haue to marke concer∣ning the deliuerance that is mencioned heere, is that our Lord Ie∣sus 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 obedi∣ence vnto God, and to withdraw our selues from our corruptions, and too forsake them more and more, vntill the tyme of full per∣fection be come, which is, when our Lord God shall haue throughly
repayred his Image in vs. Now by the way, although the Galathi∣ans 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 notwith∣standing 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 forsa∣ken 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 felow∣ship 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 Gos∣pell. 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,* 1.18 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,
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 hor∣rible and diuelishe abhominations in the whole worlde. As howe? The Church [say say] cannot erre:* 1.19 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 here∣sies 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 vn∣to God, which haue any enterance alreadie. And although we per∣ceiue them to be weake or stepped aside out of the way: yet let vs al∣wayes 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 per∣ceyue them more and more, and that we may be so touched to the
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 su∣steyned 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.
Psal. 4. b. 8.
Psal. 106. a. 4.
Psal. 4. b. 7
Ephes. 1. b. 6.
Hebr. 1. a. 2
Psa. 104. b. 14. & 147. b. 8.
Iohn. 3. b. 16
Ro. 5. b. 10.
Luc. 2. b. 14
Iohn. 3. b. 16
Iohn. 1. b. 12
Ro. 3. d. 25.
1. Thes. 4. b. 7.
1. Iohu 〈◊〉〈◊〉 19.
Marke. 8▪ d, 34.
1. Pet. 2. a. 1
Ro. 7. d. 19.
Mat. 4. a. 5. & 27. f. 25.
2. Tim. 4. d. 25.