Part 14
And now let us fall down before the majesty of our good God with acknowledgment of our sins, praying him to make us so to perceive them, as we may continually seek him, even with as earnest zeal as may possibly be, and give ourselves wholly to our Lord Jesus Christ, to the end that being joined to him, we may give over all the cares of this world, and still more and more go forward to the felicity of the heavenly kingdom, till we be fully come thither. And so let us all say, Almighty God heavenly father. &c.
The Twenty-Fourth Sermon,
which is the first upon the fourth
Chapter.
1 I say that while the heir is a child, he differeth nothing from a servant, although he be the Lord of all things:
2 But is under tutors and governors until the time appointed by the father.
3 We also likewise when we were children, were kept in bondage under the ordinances of the world.
4 But when the accomplishment of time was come, God sent his Son, made of woman, and made under the Law.
It is out of all doubt that there was never yet any more means than one whereby men might attain to salvation. And whereas many men bear themselves in hand that they shall by their own merits obtain the thing that they hope for: it is but a mockery and a beguiling of themselves. For (as has been showed heretofore) we are all of us rejected of God, cursed, and the children of wrath. On our own part, we are not able to recover that which we have lost in Adam, but God must of his infinite goodness be fain to work in that behalf: for all other helps are vain and unavailable. But now God has established one only means whereby men may get out of the dungeon of cursedness wherein we are all held. Therefore it must needs be that the fathers of old time were saved by God's mere grace, even as we are, who hope for the like at this day. For it is to be seen in the second Epistle to the Corinthians, that all the promises which God has given in all ages, were grounded upon our Lord Jesus Christ, and that he is the pledge of them, which makes them available and gives them effect and force towards us. Then, to be short, it must needs be that there is but one salvation common to all the faithful, both which are at this day, and which have lived at any time since the beginning of the world: and it must needs be also, that God has gathered us together in one accord, to the intent we should be reconciled to him by the grace of our Lord Jesus Christ, and by that means be counted righteous and enjoy the inheritance of heaven.
Yet notwithstanding, we see great difference between the Church that is nowadays, and the Church that was under the law. For the fathers were subject to many ceremonies. They were circumcised from their childhood. Besides this, they had their sacrifices, washings, and such other like things. At this day all those things are abolished, and none of them is in use. How then shall we say that the substance of faith is all one among us and the fathers, and yet that the government was diverse and that God has utterly changed it? If it
be alleged that this diversity proceeds of God: it would seem that he is variable. And if it be said that it comes of men: then must we conclude that we hold two sundry ways, and that there was great odds between them and us.
I have answered already to the first objection that may be made: namely that there is no variableness in God, though he have altered the order of government in his Church. For when he sends fair weather or foul, heat or cold, and disposes the seasons of the year diversely, shall we say therefore that he changes his mind, and that he is mutable in himself? No, but contrariwise we must say that he has ordained the things that were convenient for mankind, and yet notwithstanding does by those changes and turnings warn us that we must not seek our rest here beneath, but pass away as wayfarers, and as they that undertake a long journey to come to the kingdom of heaven. As touching the second objection, Saint Paul shows that if there be any difference betwixt us and the fathers that lived under the Law, it is not in that our religion is not all one, it is not in that we have not all one God, it is not for that the promises which we receive belong not to us nowadays, or for that our Lord Jesus Christ has not at all times had the power to make atonement among all men, even from Abel to those who shall be found in the last end of the world: but he says that the diversity is in the outward government. And the better to express that, he alleges a similitude which we ought to be well acquainted with. For if a father leaves his children fatherless and under years of discretion, he will appoint tutors and governors of them until they come to full age. When the father is deceased, his children shall be under tutors and governors, without enjoying of the goods that their father has left them, and yet do the goods belong to them: nevertheless, they have not the rule of themselves, but in stead of following their wanton appetite, men give them school-butter with a rod. Thus you see that although the children be heirs, yet have they
not liberty at the first day, because they are too weak, and have neither wisdom nor discretion. Now according to this similitude Saint Paul says, that the fathers, (that is to say the Jews who lived under the law) were God's children and heirs as well as we: but that the Church was then as it were under age as a young child, and needed a bridle, and therefore they were in bondage and subjection of the law.
S. Paul then compares God's law whereby the Jews were held in strict awe under the yoke of ceremonies, I say he compares it to a Tutorship. But now is that time past and gone, says he: for God has sent his only son, insomuch that in our Lord we become men grown and have come to such perfection of age, that the government which was under the law is now superfluous and unprofitable, yea, and it should be altogether contrary to God's will, and to the order which he has established. And so we see whereat S. Paul aimed. For it is a thing of great importance to know that our Lord Jesus Christ is no newcomer, as though God had suddenly bethought him to remedy the destruction of mankind. For Christ had that power from the beginning, and it behooved all men to seek their salvation in him, for the faith has always been one selfsame, as the Apostle alleges in the Epistle to the Hebrews. And truly Abel's sacrifices were not accepted for any worthiness that was in his own person, nor for any value that was in him: but only by the means of faith: faith was fain to be his foundation and buttress. In respect whereof also the Apostle says, that our Lord Jesus Christ who was yesterday, is also today, and shall be still to the end. Therefore we must be well resolved of this point as a thing undoubted and out of all question: namely that we in these days have not any new hope of attaining to salvation, but the very same that has been at all times heretofore, and that the Gospel is not a newfound doctrine forged within these few years, but the very same
doctrine wherein all the righteous men that ever were, have been instructed.
And truly it has been said heretofore, that we are made the children of adoption when we once have our Lord Jesus Christ. For S. Paul intended to rebuke the folly and presumptuousness that was in the Jews, for that they boasted always of their earthly lineage. He shows that in this behalf we must have respect of nothing but of the incorruptible seed of God's word, whereby we are begotten anew. Now when God adopts us and receives us to be his children, then does he avow us to be the spiritual offspring of Abraham. How then can we be Abraham's children, except we agree with him in faith? You see then that Paul's handling of this point here is to good purpose: namely to do us to understand, that from all time out of mind, there has not been any other means to renew men to salvation, and to bring them into God's favor and love, than by trusting in Jesus Christ, and by fleeing altogether unto him for refuge.
Thus you see why it is said that young children are masters of the house, and that the inheritance belongs to them, though they do not yet enjoy it by reason of their age. And here we have also to mark further, that it were great wrong to the fathers of old time, to shut them out of the fellowship and onement of the faith that is showed here by Saint Paul. For their life was of all men's most miserable, because God kept them occupied with many afflictions: and the lives of the fathers (especially of those whom God marked out to make them excellent) were all mirrors of invincible patience. For what things endured Abraham? How hard and great encounters did he hear out? What manner of temptations did Isaac and likewise Jacob abide? Again, what virtues see we in David? Now if they had set their mind upon this world, they had been in worse plight than the brute beasts. Therefore (as I have said before) it must needs be that they
looked higher: and that did they witness sufficiently, not only by word of mouth, but also by deed.
Then let us mark well the point that is set down here: which is, that the fathers hoped for the selfsame heritage that we look for, even by the means of our Lord Jesus Christ. And for as much as we agree with Abraham, David and the other holy kings and Prophets in faith: we shall be gathered into the heavenly life with them, and obtain the same crown of salvation with them, which is the reward of faith as Saint Peter terms it in his first Epistle. Furthermore whereas Saint Paul says that the child differs nothing from a servant: he does it, always to magnify God's grace towards us, and the privilege which we obtain by means of the Gospel. It is much for us to be called the children of Abraham: but it is much more when it is said of us, that God has advanced us to a higher degree by the Gospel, than ever Abraham came unto. For inasmuch as our Lord Jesus Christ was not yet come: he was under the yoke of the law. But we at this day are free from it: and so you see that God has exalted us above all the Patriarchs and Prophets. And well ought we to acknowledge this grace, and to esteem it as it deserves, to the end we may give ourselves to the serving of God with the earnest affection and zeal.
But (as I have touched already) we must mark that S. Paul speaks not here of any several person. For there is none of us all but he ought to confess himself to be much rawer and weaker in faith than were the Prophets and Patriarchs: and that do their lives show full well. Then if we be not come to such perfection as they were, how is it said 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 speaks not of one man or another, but of the common government of the Church. For he speaks not of the men themselves, but of the fashion that God used in guiding those that are his. This will be showed the better by things
contrary. S. Paul upbraids the Corinthians, that he was driven to give them milk as to little babes because they were not yet able to brook strong meat, and he makes them ashamed of their dullness, and of their weltering in their untoward affections, for that they had not profited in the faith as the time required. Therefore it was a kind of childishness for them to be always new to begin. Yea and we see how the Prophet Isaiah condemns the Jews yet more roughly when he says that they were little children, to whom men say A, A, B, B, so as they be still new to begin again, and look what they learn today, they forget tomorrow, so that they never go forward but with great hardness. This is a vice that is too common in the world.
Moreover, S. Paul in the fourth to the Ephesians, does generally exhort all the faithful and all such as are well strengthened and able to be teachers of other men, which be as it were antesigne bearers to show the way of salvation: I say, he exhorts them to grow still till they be come to the full age of manhood. It should seem at the first blush that there is some contrariety. For he says here, that all those whom God has received into his Church and made them of the household of faith, are already come to full age, yea even the veriest idiots that scarcely understand three words of faith, so they have the principles and as you would say the gross fume of the power of our Lord Jesus Christ. S. Paul says that they be already as good as men grown, and that God will not hold them any longer as children under a master, or as under tutors and governors. And in another place he says, that not only such as are weak and ignorant, but even the excellent sort, which ought to carry the torch before others to give them light, must grow still. And how long? Not for a year or two, but all their lifetime: so that as long as they live in this world, they must daily acknowledge themselves to be weak still, and that they have need to enforce and strain themselves to go forwarder and forwarder.
But all this agrees very well together. For if every man examines himself what he is, surely even the forwardest of all, shall find themselves to be still as little children. For although we endeavor to come unto God, yet we drag our legs after us: and however we be disposed of ourselves, a number of hindrances step before us, and every little straw stops us: or else if a fly do but cross our eyes, by and by we are ready to turn away. And although we had never so great courage in us, yet have we many vices to fight against, and our knowledge is not such but we have need to pray God daily to increase our faith, and correct the remnant of unbelief that is in us. Thus you see what every man shall find on his own behalf.
But if we look upon the fashion that God keeps in guiding and governing his Church: it is certain that we be fully men grown. And why? For we be no more held in so straight subjection of the law as the fathers were: but for as much as we have our Lord Jesus Christ, we resort unto him when we have sinned. We see well enough how we be arrayed with spots and blots before God: but yet is our washing ready at hand, inasmuch that by being dipped in the blood of our Lord Jesus Christ by faith through the working of the Holy Ghost, we become pure and clean, and God accepts us into favor. Again we be bound to everlasting death by reason of the faults that we commit daily against him: but yet the amends for them is to be found in our Lord Jesus Christ, for he is ordained the ransom to discharge us. You see then that we be no more under the bridle whereto the fathers were subject, namely in respect of God and of his governing of us. Therefore although we feel our own infirmities, yet does that not bar us from being men grown: that is to say, it is not let but that God gives us greater liberty and privilege than he did to such as lived under the law. Thus in effect that question is assoiled. And it serves to bring us back to that which I have touched already, namely
that we must magnify God's grace towards us, for advancing of us to such dignity.
But therewithal we see also, that it is not lawful for men to devise a new government at their own pleasure under pretense that folk are raw, or that many are not yet fit to be led and guided after a higher and wiser fashion. And it behooves us to mark that well. For when the superstitions that reign nowadays in popery did first enter into the world: they began not with such devilish blasphemy as they be now maintained with. For look how many Ceremonies there are in the papacy, termed by the name of God's service: so many be their Idolatries and the Illusions of Satan: and to be short, all is abominable before God. Why so? For they imagine them to be things necessary to salvation, that by the means of them they be able to ransom themselves, and to get forgiveness of their sins. Moreover they deface our Lord Jesus Christ and the grace that is brought us by him, because they hope to ransom themselves by their own satisfactions, and by that means usurp and pluck to themselves the thing that belongs to the Son of God. Thus you see that they be cursed villains. Nevertheless when all their gewgaws were first brought into the Church, they were not yet full of so gross dotages: but they crept in under a somewhat more favorable pretense: that is to wit, that men were rude and dull, and unable to comprehend the secrets of the kingdom of heaven, if they had not been handled and dandled after the manner of little children.
Now (as I have touched already) it is true that every man ought to humble himself when he knows his own infirmity: but yet does it not therefore follow that we should bring up new fashions after our own fancies. We must be contented with that which God has ordained. A young child must not choose his tutor of his own head: no, he should not be suffered to do so: But his father will appoint him one. True it
is that there are other means established by laws: but here S. Paul has taken a similitude agreeable to the matter that he deals with. Then if an earthly father have authority to appoint Tutors to his children: why should not God have the same power? A child shall not be licensed nor suffered to choose a Tutor to his own liking. Since it is so: by what right or title will we devise this or that, to say, we be young children, and therefore we must have a fashion meet and agreeable to our slenderness? Yea, and God has provided one for us: now shall we be wiser than he?
However the case standeth, the very cause why men's wits have been so ticklish to devise store of Ceremonies in the Christian Church, was that they saw so much rudeness among the common people. Yea marry (say they) it is good reason that there should be this and that. Baptism were too simple a thing if there were nothing else to be seen in it but water, and that water would not be sufficient. For there are a great number of lay folk, which are so dull that they understand not what that mystery meaneth, that is to wit, that we be renewed by our Lord Jesus Christ. Therefore there needeth oil and cream to represent the holy Ghost, as it were in a visible figure. Besides this there needed light, and a white Chrisome, and salt, and after one thing, and after another. Very well: thus was baptism daily decked, yea in the opinion of men: but all of them are but defilings: for did not our Lord Jesus Christ, who is the incomprehensible wisdom of God his father, know well enough what should be for our profit? Shall men come creeping like little toads, and seek I wot not what, and bear themselves in hand that the things which our Lord Jesus Christ has ordained are imperfect, and that they will take in hand to make them perfect?
As much is to be said of all the rest. Especially the Supper of our Lord Jesus Christ has not only been corrupted and maimed: but also
utterly defaced by the devilish abomination of the hellish mass. For they make it to be but an ordinary matter to take a bit of bread and to drink three sips of wine. God's word willeth us to look to the promise [namely] that we be made partakers of the body and blood of our Lord Jesus Christ, when we receive his holy Supper with true faith and obedience, and that in him only lies the food of our souls. But contrariwise men have been fain to apparel themselves like players in an interlude, and therewithal to use so many mummery, as it was a shame to behold them: and what was the end of all? Mary sir, it was a sacrifice for the remission of sins, both of quick and dead. Wherein you see how our Lord Jesus Christ is bereft of his priestly dignity which was given him of God his father, even with solemn oath that he should never have any successor: but yet for all that the Papists make him a thousand thousand successors. And what manner of men I pray you? Surely if they were Angels of heaven, yet ought they to be taken for devils.
But their choice is of all the vermin of the world, of all the rascals, and of all naughtipacks: and shall we say that such a rabble are the successors of our Lord Jesus Christ. And yet nevertheless you see what the Papists allege for their covert: namely that men must needs have some helps because of their infirmity. And thereof came all the residue of their superstitions: as for example, when they did set up their Idols and puppets, they termed them the lay men's books. But we see that all their malapertness is confounded here, when S. Paul brings us back to the order that God has set, because we must all wholly hold us to it, and there rest. So then, will we not disclaim the heritage of heaven which our Lord Jesus Christ has purchased for us? Let us follow the government which God has set down in his Church, and assure ourselves that God will supply all wants. However rude or raw soever we be, he can well skill to draw us to him. Yea, so we keep the beaten way, for as for them that have so
mingled and turmoiled things, and piled up such a heap of Ceremonies: they have so little remedied their infirmities thereby, that they have rather estranged themselves quite and clean from our Lord Jesus Christ.
For we know that men are of their own natures too much inclined to visible things. Therefore by taking up many ceremonies, men are so intangled, so snarled, & so deeply drowned in them, that afterward they forsake God and our Lord Jesus Christ. If any man allege, why so? Had not the fathers of old time many ceremonies also too help their infirmities? Yes: but all theirs were revealed to them by God. For first it was told them that the pattern of all those things was heavenly, as it is said in the 25th of Exodus. And it was showed to Moses in the mountain, to the intent they should not muse upon these present and corruptible things. And when God saw they were too much given unto them, we see how he rebuked them sharply by his Prophets, saying: away with your sacrifices, fie on them, for think ye that I take pleasure in your cutting of the throats of beasts, in hope to pacify me thereby, as though I were an hungered or a thirst? Think ye that I have need of such helps? You see then that God did always draw his people from superstition, notwithstanding that there were many ceremonies ordained, which was done for the necessity of the time. For it was requisite that there should be figures and shadows in the absence of our Lord Jesus Christ, according to S. Paul's saying, who tells us that the fathers of old time were by that means directed to seek Christ: but now that he is come, we have no more need of any such thing.
As for example, if a man be away from me, so as I cannot come to the sight of him, and I would fain have a representation of him to find him out by, I must at leastwise have an Image that may resemble him: but if I see his body present, and may behold him face to face, I
need no more any Image or counterfeit to paint him or express him more lively unto me. Even after the same manner the fathers of old time had many figures and shadows, because our Lord Jesus Christ was not yet revealed. But now that he shines upon us, and shows himself as the daysonne of righteousness so brightly unto us: were it not a willful burying of him again, if we would needs have figures still? And for that cause also was the veil of the Temple rent asunder at his death. For nowadays we may enter in familiarly unto God, and offer him our spiritual Sacrifices, that is to wit, our prayers and petitions, and that is because we have the very body and substance as Saint Paul says in another text to the Colossians. Now then we see that all they which have forged new devices after that sort, have utterly corrupted and falsified the Gospel, and have tied towels and napkins before men's eyes, to keep them from the seeing and knowing of Jesus Christ, as they ought to have done, and as was requisite for their salvation. And therefore it is certain that all they which busy themselves about such gewgaws, do instead of seeking Christ, throw themselves headlong into damnation by following so their own brain. They be so given to it, as they cannot be plucked from it: they play the little children that are building of some house of oyster shells, who are so earnest at their work, that they forget to eat or drink, and are contented to suffer heat and cold, hunger and thirst. And why so? Because their fondness carries them away.
Again they remove their stuff to and fro, and bring in this and that, and when they once begin to set themselves to it, they can never make an end. Even so it is with men when they will needs serve God after their own liking. You see then that we had need to be sober in that behalf, and to content ourselves with the helps & means that are ordained already to bring us to our Lord Jesus Christ. We have Baptism & the Lord's Supper: let us hold ourselves contented with them, for our curiosity will always draw us unto evil, unless we yield
to God's appointment, and give over all our own speculations and fancies.
Yes, and let us understand that it is a blasphemy against God when men say [of their own heads] this or that is good for us. I tell you plainly, whenever men say, we must have this, and we must have that, or we must have our Church or religion of this fashion or that fashion: It is as much as if he should say, God was not well advised how we should be governed, he wist not what was meet for us. As for example, it seems to them to be too slender a matter that there should be no more but only water in Baptism: and they must have somewhat else to give it a greater grace and majesty. Therefore they have tapers, and salt, and cream, and all the rest of the pompes of their own making. Lo how men will always be adding of somewhat unto God's commandment: which doing is a cursed blasphemy, as I said before. And it rises of this, that they had not an eye to the principal, but gazed still upon the appurtenances. The principal is the promises: for all the Ceremonies of the world are not only vain and baggagely, but also devilish illusions, except God's word be printed in them, and that be the thing whereat they look, and the mark wherat they aim. As how? If we had no promise for baptism, nor knew to what end it was ordained: what a gewgaw were it? It were much better for us to forbear it. Again, if we knew not what the Lord's Supper meaneth, it were better that the remembrance of it were utterly buried. But when God's word goes with it, so as we have the promises to warrant us that we be washed and cleansed from all our spots by the blood of our Lord Jesus Christ: then lies all our trust there. And moreover it is said that there we be renewed by the holy Ghost. Lo how baptism leads us to the promises, and the promises lead us to Christ, as to the party that is contained in them. Thus you see what we have to bear in mind, when S. Paul exalts us in degree above all the Patriarchs, and those that lived under the Law: namely,
that it is not for that there was not more perfection, constancy, and faith in them, than is now a days in us.
And therewithal (as I have erst said) we be still confirmed in this point, that there is no new mean of salvation set forth unto us, but that God gathers us to him for our Lord Jesus Christ's sake, in like wise as he has in all ages called his chosen, and those whom he listed to cull out, and whom he vouchsafed to make partakers of the adoption that is imparted to us at this day. For if it might be said, that men have had the mean to be justified, and to come in favor with God, but only since Jesus Christ came into the world: what should become of those that lived afore? Our faith should be but weak, and it would cast us into such a maze, as we should not wot where to become. How now, would we say? Hath not God been the father of his creatures in all ages? Was there no salvation till Jesus Christ came into the world? Yes, but where as it is said that the salvation is manifested unto us by the Gospel, yet was it also already before: and although there was a veil in the Temple, and other shadows, yet nevertheless the fathers had always an eye unto Jesus Christ, unto whom we be led at this day. Thus you see how they might walk freely and without doubting, and how that at this day also there is not anything that can shake us, if we keep on our way to our Lord Jesus Christ, knowing that by his means we be all called to the heritage which he has purchased for us.
And therefore we ought so much the more to abhor these Devils, that bear us in hand and strain themselves to prove, that the fathers of old time were like to brute beasts, as though they had known nothing of the spiritual life. Behold a blasphemy meet to deface all the religion of the world. Of which number was that cursed creature that was punished here according to his deserts, I mean that dog which dared be so bold as to write, that Abraham never tasted nor knew of
the heavenly life, nor ever worshipped God but imaginatively, and that the reporting of him to be the father of the faithful is but a mockery, and that his faith was but a shadow of faith, and finally that he never knew of Jesus Christ, nor of his coming. Behold (I pray you) the blasphemies wherewith his books were stuffed. But let us in these days abhor such plagues of Satan. For it is certain that the said Champion of the Devil was purposely bent to bring to pass, that there should be no more faith in the world. For inasmuch as the Devil transformed himself, and showed not his horns at the first, it was very dangerous when he came after that fashion, as it were to dig down the foundation of our faith, as it were under the earth. And Saint Paul warns us expressly hereof, to the end we should stand upon our guard, and keep good watch that we be not taken tardy.
Then let us mark well, that whereas it is said here, that to be made the heirs of God, we must be made the members of our Lord Jesus Christ: thereby the holy Ghost intends to confirm us, to the end we should be so much the better disposed to go on continually unto God, and to hold out in the hope till we have overcome all the battles of this world, to be brought into the spiritual rest which we look for. Also we have therewithal to mark well, what is said concerning the fullness of time. For according to men's unmeasurable inquisitiveness, it might be demanded here, why and how so? Why hath God driven it off so long seeing we were forlorn and damned in Adam's fall? How happens it that he has not remedied it rather? Surely Saint Paul does not altogether satisfy men's appetites, but cutteth it quite off by the waste. And in good sooth if God meant to content us, he should be fain to feed us with many needless things: but he intends to try the obedience of our faith. And Saint Paul also does bar us of that thing, in saying, that the fullness of time was not yet come.
And what meaneth he by the fullness of time? He meaneth the time that God hath appointed in his own purpose, and not according as men might have judged of it: for they are no competent judges of that matter, but must submit themselves to God, and allow of that which he hath established. Thus you see what S. Paul meant by saying, that the full time was then come, when God sent his only son into the world. Therefore let us learn that our chief wisdom is this soberness of submitting ourselves unto God, to accept for good and rightful whatsoever thing he doth, knowing that on our own part, though we have never so much understanding, it is but folly for us to think ourselves aught worth, or to take upon us the skill of any thing: and that we must learn to humble ourselves to our God, and not do as many men do, who are so hasty as to say, What? I think thus, and thus is mine opinion. For there is not anything more contrary to God's doctrine; than when men presume so much upon themselves as to say, thus must the matter go, and so and so do I think or suppose. Truly it becomes us to behold as captives,* as S. Paul says in the second to the Corinthians. Let us hold ourselves in such awe, as we may not once lift up our heads to dispute against God, nor make any estimation of ourselves as though we were of some ability. Let us hold us contented with the liberty that he hath given us, and not abuse the grace that he hath granted us, in preferring us before those that were as Angels in this world, and yet notwithstanding were not advanced to the liberty which we have by the Gospel.
Furthermore S. Paul does here bring us back to the thing which we ought to consider above all others: which is that our being at the time of full age in these days, is not in respect of any virtue that is in us, but in respect of our Lord Jesus Christ. The difference between us and the fathers of old time, is (as I have said already) that they were led as under awe, and we be now set free into—why are we so? Is it because we are of more value than they—or that there is any
worthiness in us? No: but because it pleased God to honor us with the presence of his only Son. Will we then enjoy the liberty of the Gospel? Let us go right forth to our Lord Jesus Christ, who as he is glorified in himself, will also bring us into the heavenly glory, whereinto he is gone before us. This is the thing that Saint Paul meant purposely to tell us. As touching that it is added that he was made of woman, and put under the Law: it cannot be dispatched at this time, and therefore we will reserve it till another time.
And now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as we may mourn and be sorry for them with true repentance, and go thither as he calls us, that is to wit, be so rightly bereft of our flesh, and of all the corruptions thereof, as we may come to the joy whereunto he daily calls us, and unto that uncorruptness wherein it behooves us to go forward all the time of our life. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth &c.
The Twenty-Fifth Sermon,
which is the second upon the fourth
Chapter.
4 But when the time was fully come, God sent his Son made of woman, and made under the Law.
5 To the intent to redeem those that were under the Law, that we might receive the adoption of children.
6 And forasmuch as you are children, God has sent the spirit of his Son into your hearts, crying Abba, that is to say, father.
7 Wherefore now you are not a servant but a son: and if you are a son: you are also an heir with Christ.
I have told you already why S. Paule speaks here of the fullness of time: namely to abate men's curiosity, who by their good wills would seek too far into God's secrets, yea and take upon them so boldly as to reply against God if he behave not himself after their fancy. To the intent therefore that the faithful may content themselves with the order that God has kept in sending of our Lord Jesus Christ: he says that the due season was not before, for that matter depends upon the only good pleasure of God, and upon his unchangeable purpose, whereunto it behooves us to submit ourselves. And now S. Paul says, that our Lord Jesus Christ was made of woman, and put under the law, to acquit those that were under the law. First he says that he was clothed with our nature, for else he could not have yielded obedience to God in our behalf, that we might be set free.
However, forasmuch as he was conceived after a wonderful manner, therefore does S. Paul say he was made or begotten of a woman. It is true that he was of the seed of David: nevertheless, I have told you already, that there was a secret working of the Holy Ghost in his conception. But however it was, our Lord Jesus Christ took our nature upon him, to the end he might yield obedience to God his father, as it were in our person. And that was the cause why he took our nature upon him. And this subjection whereof he speaks, was not of constraint, but of good will. For we know that the Son of God has all superiority and sovereignty, in so much that even the Angels and
all the principalities must bow their knees before him to do him honor. How then could he be subject to the Law, seeing that the Law is such a bondage? This does not at all deface the Majesty of God's Son, for as much as he abased himself of his own good will. Therefore (as it is said in the second to the Philippians) there is no contrariety in that he might make himself equal with God without robbery: and yet that he abased himself also. So then, for as much as this doing of his proceeded of his own mere and unconstrained goodness: he continued always in his own state, notwithstanding that before men he had the shape and fashion of a servant as S. Paul also specifies in the same place. However the case stands, let us mark well, that he who was Lord of heaven and earth, took that subjection upon him, to set us free from it. For we see how our Lord Jesus Christ was circumcised, and when he came to man's age, he kept diligently all that belonged to the law of Moses: not that he was bound to do it, but to put away the bondage, and to break the bond wherewith we were as it were pinched and fettered.
Therefore as often as the Gospel speaks to us of liberty, (whereof S. Paul does also treat in this text): let us come back to our Lord Jesus Christ, assuring ourselves that he became not bound after that fashion for nothing. Now, there is nothing in him which contains not the performance of our salvation. Then must we needs conclude that we are not any more subject to the bondage of the law, or else it would turn to the dishonor of our Lord Jesus Christ. For what a thing were it, if after his yielding of himself to subjection for our sakes, we should still hold scorn of liberty? It were more convenient that heaven and earth should change their nature, than to say that the Son of God has come down here below, and has abased himself in manner aforesaid, and yet that we should esteem it but as a play or trifling thing. For what a dealing were that? Now then let us learn, that we may now serve our God freely, and come directly unto him
without being held any more so strictly under the yoke of the law as the ancient fathers were, because Jesus Christ is come, and has set us free. I have told you already heretofore, in what wise we are delivered from the law. It is not for that it remains not still as a rule to frame our life by, so as God may govern us and have all superiority over us. For what a thing were it if we should be worse than the Heathen folk and unbelievers? But it is certain that they have the law engraved in their hearts as says S. Paul. He that never went to school, nor has had any teaching at all, nor ever has heard or read any thing, may notwithstanding discern between good and evil. Not that he has a perfect skill: but because that however the world go with him, God to take away all excuse of ignorance, would that men should have that evidence printed in their hearts, that theft, whoredom, extortion, deceit, perjury, drunkenness and such other like things, are vices to be condemned. Also it was his will to have men know, that to blaspheme his name is an irksome thing. The Heathen folk knew all this without any teaching. Now then if we should be lawless under pretense that our Lord Jesus Christ reigns over us, and has set us at liberty: what a thing were it? There would be greater confusion in the Church, than there is where Satan has made a mingle-mangle and put all things out of order, so as there is no bridle at all. But whereas it is said that we be no more under the law: it is in the same respect whereof mention has been made heretofore; namely, that the Law shall not execute any more this sharpness and rigor upon us, to say to us, cursed shall he be that fulfills not all things. For so long as the threatening remains and stands in force, we must needs be as men out of their wits, and as folk upon the rack ready to be torn in pieces. To be short, we can have no rest except the sentence of the law be abolished, which is that they which perform not all that is contained in the law shall be accursed.
But contrariwise let our consciences bear us record that God pities us and bears with our infirmities as a father does towards his children, and passes not upon the vices that are in us, but hides and buries them so as our service is acceptable to him, though there be many things amiss in it: and then are we no more subject to the law.
Not that we should be quite without rule, nor that the commandments ought not to be preached continually unto us, to the end we may know what God has ordained and be held in awe by it: but that we should not be out of heart if we fall, or halt, or make any false steps: or that if we cannot discharge ourselves of all things so perfectly as were requisite, yet we should not be utterly dismayed, knowing well that God will always hold us up by the hand, and not enter into account with us to sift our life rigorously.
Moreover, because the Ceremonies that were before the coming of our Lord Jesus Christ are no more in use as they were towards the fathers of old time, who were trained by them as in their childhood. For when the brute beasts were offered in sacrifice, every man beheld there his own death, as though the bottomless gulf of hell had been opened to swallow up the whole world. At this day we know that the Son of God has by his offering up of himself in sacrifice, and by his shedding of his blood for us purchased us everlasting redemption, so that we come with our heads upright before God, not doubting but that we obtain life by the death of him that was not subject to it, but of his own good will made himself subject to it as our surety, to the end that we might be quit and discharged by his death and passion.
Thus you see that at this day the law is abolished towards us, and that we are delivered from it, even to obtain the adoption. However, in speaking so, S. Paul means not that the Patriarchs, Kings, Prophets, and other faithful folks that lived under the old Testament,
were not the children of God as well as we, or that they knew not themselves to be adopted by faith as well as we: but that the said adoption was not yet so revealed as it is now a days.
For (as we have seen) the law was a Tutor to rule little children. But we are come to the age of men, because the Son of God has showed himself, and brought us all perfectness by his coming. Then seeing it is so: we do now enjoy the adoption which the fathers did but as it were taste of afore, because the time was not yet come. Not that God wrought not in them with such measure of his spirit as he thought good: but because the case concerns the order of government that God held, and not the persons themselves, as I have said already.
For in those days there were shadows and figures, so that it was as a chain of bondage: but now that our Lord Jesus Christ calls us to him, and that the veil of the temple is rent asunder: he has prepared us a Sanctuary, not built with man's hand, but of a heavenly making, whereinto we may boldly enter, inasmuch as he is gone in thither before us.
You see then that we are received fully into this adoption, because the law has no more power over us, as it had in the time of the figures and shadows. Now to confirm this matter, S. Paul adds, that God shows that he takes us for his children, because the spirit of his son is in us, crying father: Speaking of the holy ghost, he does by a circumstance term him the spirit of our Lord Jesus Christ. For by what title can we be God's children, but because we are members of his only son, to whom that right honor, and dignity belongs by nature?
For in that our Lord Jesus Christ is called the only son of God, not only men, but also the very Angels of heaven are excluded from that dignity, so that it belongs to none but only to Jesus Christ. Howbeit
forasmuch as we are joined unto him, and he will not be separated from us, but shows himself to be our head, and we have such union with him as the members have with the head: therefore he says that either we must have the spirit of our Lord Jesus Christ, or else we can have no familiar access to our God, to call upon him as our father: and it were too great a presumption for us to take that honor upon us.
For if a beggar would make himself a rich man's son, folk would laugh him to scorn, and he should be shaken off with all the shame that might be. And how then should we silly worms of the earth, yea and full of all infection and filthiness, go match ourselves with the Angels of heaven, to say that God is our father? Truly the very Angels themselves cannot challenge such nobility, but by the means of our Lord Jesus Christ because he is their head.
Then were it great pride in us if we would take upon us to vie above the Angels, without coming in the name of our Lord Jesus Christ, or without having his spirit, that we might be accepted as members of his body, and be entertained as it were in his person. And therefore also it is said that he makes intercession for us, and that we call upon God in his name.
For if he were not our spokesman, how could we hope to have our petitions received? Let us a little consider the feebleness that is in us when we intend to pray unto God. Although we sigh unfeignedly, and although we have good motions to lift us up: yet do we faint, and they that think to come unto God with a perfect zeal, beguile themselves, yea even too grossly.
But they that humbly acknowledge themselves to be as they be: do perceive themselves too halt and stumble even in the very virtue and strength that is given them. Howbeit for as much as our Lord Jesus
Christ is in the midst, and stands there in our behalf, and makes us to come near: therefore we may boldly pray.
And for the same cause did the high Priest in the time of the law bear twelve precious stones upon his breast, and other twelve behind upon his shoulders, wherein were written the names of the twelve tribes of Israel. For although the people were present in the porch [or outer tabernacle,] yet was there a veil betwixt him and them, so as the Sanctuary was hidden, and nothing was seen of the things that were done within for a witness of God's presence.
It was enough that the high priest went in, in the name of them all, having in his hand the blood wherewith God's wrath was to be appeased. Then had he the said tablet at his breast, wherein the names of the twelve tribes (that is to say, of God's people) were ingrained. Also he had them upon his shoulders, that it might be said how he was there in the name of the whole Church.
Thus you see how we cry, even by the spirit of our Lord Jesus Christ, unto God his father, with full assurance that he knows and avows us for members of his son, by whose means he receives us into his heavenly kingdom, and sets open the gate unto us, so as we have access unto him familiarly. And this is expressed yet better by the word Crie.
S. Paul could well have said, we say: but he goes further as need was. For (as I have touched heretofore) here he compares the old fathers with us, and shows that our state is better than theirs, because God has showed himself more bountiful towards us, than he did towards them that were under the law. That is the cause why he says that we in these days do cry out that God is our father, yea even with open mouth and full liberty, and that we come boldly to him, glorying that we be taken for his children.
True it is that the fathers under the law did also use the same manner of speech, as when they said, "Lord what shall become of us if thou receive us not to mercy? Abraham knows us not, no more does Jacob. We are born of them as touching the flesh: howbeit, all this natural kindred is nothing in comparison of the spiritual kindred, whereunto thou hast ingrafted us in the person of thy son. Therefore thou art our father?" After that manner did the whole Church pray unto God as Isaiah reports it. And there are many such texts. And without doubt it had been impossible for the fathers to have offered up good petitions and prayers unto God, without that ground: that is to wit, unless they had been fully resolved, that God took them for his children. For that is the thing wherein the faithful differed from the Heathen and unbelievers in all ages. The Heathen men did indeed pray unto God, however, that was but at all adventure, not knowing whether they should be heard or not. But our prayer must be grounded upon faith.
And Saint Paul's saying shall always be true: namely that we cannot pray unto God, except we first know and understand his good will towards us. Therefore it must needs follow that they who lived under the Law were fully assured in their consciences that God accepts them for his children. However, this was shown them as you would say but with half face, so that they prayed being wrapped in many shadows and figures, which taught them grossly. It is true that they offered not themselves without faith (for then had it booted them very little,) and that it stood them on hand to overcome all the lets that were set before their eyes: but yet were they not able to call upon God with the full certainty which is communicated to us under the Gospel. And this is yet better expressed in the eighth to the Romans, where Saint Paul says that we have not now received the spirit of fearfulness and bondage, but the spirit of boldness, so as we are able to cry Abba, father. And by the contrary member he enlightens the
matter that might be darksome in this Text by reason of the shortness of it. For he sets down the spirit of bondage, because the Law was given with great terribleness, and the old fathers were driven to feel that they were held in awe under it and had not yet the liberty that is purchased us in these days by the coming of our Lord Jesus Christ. They were as little children: who although their fathers travail for them, know not what is laid up for them. For although their fathers love them: yet must the rod be walking now and then, and they stand always in awe. And because they have no discretion to govern themselves, they know not how their fathers will deal with them. Even so was it in the time of the Law: There was a kind of fearfulness, in so much that they who were God's children, were yet under the strait bondage aforesaid.
But Saint Paul says that we are no more as it were at Mount Sinai, where God thundered, where the lightnings flashed, where trumpets sounded, and where the air roared in such wise, that all men were so amazed as they dared not come near God, according as it is said, let not God speak unto us, for then are we all dead and undone. We are not now in that fear says Saint Paul: but God has given us full liberty because our Lord Jesus Christ has come. And we know that he is gone into heaven, to the intent that the heavenly creatures should not thenceforth have such terrible Majesty as to make us shrink back from it: and that we might find favor & grace to talk familiarly with our God.
Thus you see in effect what this word cry imports. Now, it is true that the faithful oftentimes shall not feel so frank & free a mind in themselves, but that they shall be distressed when they open their mouths, and be heart-bitten, and cast doubts whether God will hear them or not. Heaviness will so oppress us, as we shall hardly know how to dispose our prayers, or whereat to begin. This then is a thing
that might seem contrary to that which Saint Paul speaks here, and to the text which I am about to allege. For it will follow that we be cut off from the array of the faithful, if we doubt in ourselves whether we may pray unto God or not and that our hearts be as it were locked up in those doubtings. If we be at that point, in what case are we then? where is the trust that Saint Paul speaks of here? He discharges that doubt immediately, saying that God's spirit supplies our wants & infirmities. For there are certain unutterable groanings which God hears, although they be not perceived of men: Therefore let us first mark, that if we have profited in the Gospel, we must believe assuredly that God takes us for his children, and that he calls us gently unto him, and that we may boldly come unto him. According whereto he says in the third to the Ephesians, that by our believing in Jesus Christ, we by and by conceive trust & boldness to offer ourselves unto God. Then if we have not trust and boldness, it appears that we have no faith. However, for as much as our faith is never perfect, but endures bursts whereby it is as good as beaten down to outward seeming: sometimes we are so dismayed at it through the overpressing of our miseries and afflictions, that God seems to be estranged from us, and we cannot utter one word of prayer unto God.
And therefore let us receive that which Saint Paul says: namely that the spirit helps our infirmities. And so let us hold out still and pray unto God without ceasing, and if we be speechless, or do stutter, and cannot utter any one piece of our mind to the purpose, but be entangled with many impediments: well, however we fare, let God's spirit thrust us forward still, and let us stick fast to this ground, that God is nevertheless our father, and let us flee to him for refuge, and though we do it not so frankly as were requisite, but be overweighed with the heaviness of our griefs, yet whatever come of it, let us go onward still, and not shut ourselves out of the gate through our own
default, but hold on still in praying to our God, assuring ourselves that he will have pity upon us in the end.
Thus you see what we have to consider here when mention is made of the spirit of boldness or trustfulness, whereby we may cry [unto God,] because we are sure of our adoption. Let us not think that this can be fully in us, for there are many vices which we are not yet rid of. Again there remains unbelief, which if it be not thoroughly rooted in us, has notwithstanding many strings to hold us back with, so as we must be fain to strive against them. But yet in the meanwhile, we must be fully resolved that God is our father: and afterward according to our measure and ability, let us keep onward to the mark that is set forth here. And it is one of the greatest controversies that we have with the Papists in these days. For they say we cannot be sure that God loves us, and that it is a case which ought to hang in suspense whether he love us or hate us. But by this means they utterly deface the true manner and fashion of praying. For we know how the Scripture says, that we cannot pray without faith, and Saint James says, let not such a man think that ever he shall be heard, that is to wit, such a one as comes like a wavering reed that is shaken to and fro with every wind. For we must believe that God is faithful in his promises, and that we shall not be disappointed in coming unto him, because he has bidden us come. We must be thus minded in all our prayers and petitions, or else all is nothing worth.
Again what Christianity is there in us if we have not God's spirit, as Saint Paul says in the eighth to the Romans? And for the same cause also does he say in the fifth Chapter, that we shall never be ashamed of our hope, because God's love is shed into our hearts by the Holy Ghost which is given unto us. For if we have no hope, surely then are we banished out of God's kingdom, and cannot be named Christians. And what manner of hope is it? It is (says Saint Paul) that God's love
is shed into our hearts: that is to say, that we be fully settled and contented because we know ourselves to be in God's favor. And how know we that? By the spirit. And he sets down purposely the word "shed," to do us to wit, that God's making of us to feel his fatherly goodness and love towards us, is not with a wet finger and away (as they say,) and then afterward to leave us hungry and needy: but that he sheds or pours it out upon us, that is to say, that he gives us a sufficient & full warrant that he acknowledges and avows us for his own, seeing he has laid forth all the treasures of his mercy in our Lord Jesus Christ. Now, this must needs come of God's spirit, according as it is said in the first to the Corinthians, that we do not now by our natural wit comprehend that God loves us: for that passes all the power of man. God then must be fain to lift us up above the world: for it lies not in our own power to certify ourselves of God's love. Therefore the spirit gives it us: that is to say, we have it not by nature, nor by inheritance, neither do we purchase it by our deserts: but God of his own mere goodness assures us of it, to the intent we might resort unto him familiarly in all our needs.
But contrariwise, the Papists after their own imagination, deem that we cannot be sure of God's love. And these wretches are so blind, that they say it is presumption if we desire to have any certainty of it: yea [and so it is,] if we would have it of ourselves. For if a man would upon his own conceit bear himself in hand that God is his father, he should be but a fantastical child, and a fool at all assays like one of these dizzards that gad up and down the streets, and play the Kings and Princes.
But if we have the said record of our God: should we then doubt of it still? Is it a presumptuousness to do God so much honor, as to believe him to be faithful, and to rest ourselves upon his word. Again on the other side; when we go to pray, is it not a good forwardness
that he gives us when he says, come to me? If we had no commandment to pray unto God, surely it were too great a rashness to press into his presence. But seeing that, he calls us, yes and tarries not till we seek him, but prevents us, and tells us that he requires nothing but that we should come to him, and gives us both the motion and mind to pray unto him: if we take him for our God, let us yield him his deserved praise, by seeking all our welfare at his hand. Seeing (say I) that he has so prevented us: should we dispute whether we ought to follow him or no? Is it not a blasphemy that tends to the defacing of all God's promises? Thus you see what we have to remember when mention is made of this word Cry. But yet for all this, however the world goes with us, though we be fain to hack it out like folks that have half forgone their speech, and be straitened with so many overthrows that we cannot fashion out one syllable or jot aright: yet whatever come of it, let us not leave going unto God, upon this ground, that he will succor us at our need, and redress the infirmities that pluck us back. To be short, when the spirit works in us to stir us up to the groanings whereof I have spoken: let us seek God, and though we be at our wits' end, and know not whereat to begin: let us always go forward to the mark that is set before us here. And Saint Paul says purposely, that we cry Abba, father, to signify that it is not the Jews only whom God will have to call upon him, and to flee to him for succor nowadays: but that he will have the whole world to do it. And forasmuch as the Gospel which is the key to open us the gate of Paradise, is published everywhere: now he will have all men to enjoy the right which heretofore had been as the special privilege of the lineage of Abraham. Thus you see after what manner we cry Abba, father. Now the first word Abba signifies a father: however Saint Paul uses the language that was held still as most common among the Jews. For the Hebrew tongue was not so pure after the captivity of Babylon as it was before, but was mingled with the Chaldean tongue. However
Saint Paul's meaning here, is to show that under the Gospel all men in common ought to call upon God with open mouth, because his adoption was offered to all Nations, and the wall was broken down which divided the Jews and Gentiles asunder, so that henceforth he will have us to be equal and in like state. You see then that we may call upon God in all languages, as it were with one mouth, and we must not doubt but that God receives us and gives us leave to press unto him, inasmuch as we have the doctrine of the Gospel to lead us, which is an infallible guide for us.
Now by this means we see that every man's praying unto God ought to be with understanding. For if a man that understands no more but his own mother tongue, should pray unto God in Greek or Hebrew, surely it were but a dalliance, and an utter perverting and marring of the rule of praying aright, and there could be nothing but hypocrisy and feigned devotion in it. I have told you already that we cannot pray unto God without faith, to be sure that he will hear us. And what a thing is it if we know not what we have to ask at his hand? Is it not a defiling of so holy a thing as prayer is? We know that to call upon God, and to flee to him alone for succor, is the Sacrifice that he requires at our hands, because that therein we confess him to be our father, and the very wellspring of all welfare. Now then it is meet that we should resort unto him which is the rewarder, according as the Apostle says in the eleventh to the Hebrews, that he disappoints not those that seek him, but that they shall always find that there is nothing better than to flee unto him. Therefore when we pray unto God, we must have understanding to know what we crave of him. Mark that for one point. Moreover whereas it is said that we cry Abba, father: thereby we be done to understand, that the diversity of languages hinders not the unity of faith. Isaiah seems to use a clean contrary manner of speaking, when he says, that all men shall speak the language of Canaan, that is to say, the Hebrew tongue. Now to be
Christians and faithful believers, it is not of necessity that we must have skill of that language: but he means that God shall be worshipped in all languages. And he speaks of the tongue of Canaan, because the Hebrew was a holy tongue wherein God's secrets were contained. Forasmuch then as that language was after a sort consecrated unto God: he says that God shall be honored of all men, and all men shall renounce their blasphemies, superstitions, and abuses, and there shall be one conformity of faith among men, and being instructed both in the Law and the Gospel, they shall all make one self-same profession, so as there shall be one tunableness and good agreement among all men. However Saint Paul meant to express here more clearly after what manner we call upon God: namely that every man prays to him as now in his own language, and he hears us all. For God needs not to go to school to learn this man's or that man's language. And we know that in praying, speech serves to no other purpose than to stir us up the more unto it. Also it serves us to witness before men with our mouths, that we repose all our trust in God. Moreover it serves to help our infirmity, and because we are lazy and cold, our tongue had need to drive forth our heart, and to help our weakness and sloth which are overgreat in us.