Part 16
have done amiss. This is the effect of that which we have to remember upon this text.
Now a man might think it strange that Saint Paul should say, that the Galatians had received him as an Angel of God, yea or rather as Jesus Christ. For what perfection of holiness soever was in him, yet could he not match with the Angels, as we see how he speaks in the seventh of the Romans, where he acknowledges himself to be wretched, and shows that he is as a poor captive and slave of the world under the bondage of sin.
Although Saint Paul had an earnest desire to serve God, yet notwithstanding he knew he did but drag his legs after him, and that he had many infirmities to pluck him back. And here he says that he was received as an Angel: yea and he stays not there, but adds further, as Jesus Christ, who (as we know) is the very Son of God, and highest King, which has sovereign power over all creatures.
But here the case concerns not Saint Paul's life, nor any worthiness that he pretends in himself. He has an eye only to the doctrine. It is said first, that he was received as an Angel of God. And why not? For the same title has been given to all such as have had charge to bear abroad the doctrine of the Law, and of much more reason ought to be given to the publishers of the Gospel: for there God utters his majesty and power, much more than he did in old times under the Law.
For as much then as God appoints mortal men to speak in his name and authority: it is requisite that they should be acknowledged to be his Angels, that is to say, Messengers or Ambassadors, for the word Angel betokens none other thing. And in good sooth to what purpose were the doctrine which we hear, if it came not of God? It were much better that we [preachers] were dumb and speechless, and that the
hearers were deaf and blind, than to stand hearkening to a man that were not sent of God.
For the chief honor that God requires at our hands, is that we should be hushed and hearken to his word, yielding him all authority, and holding ourselves bridled and captive as under the royal scepter whereunto he will have us to submit ourselves. Now if a mortal creature should usurp this to himself: what a thing were it? So then let us mark well that Saint Paul does justly compare himself with an Angel, as in respect of his doctrine. And why? For he knew well enough he had not forged it of his own brain, but had received it of God.
And that also is the cause why he adds, as Jesus Christ. For surely our Lord Jesus Christ will have us to receive such as he ordains to be his ministers, as if he himself were here in visible shape among us. He that hears you (says he) hears me. And nevertheless it is certain that he meant not to make idols when he ordained his Apostles and such as should be ministers of his word.
He meant not that they should be worshipped in his stead: for out of all doubt, that preeminence is not to be given to the very Angels of heaven: and what shall be done to us then, which are but dung and rottenness? However, our Lord Jesus Christ regarded not what manner of ones men are, but meant to advance his own word, to the end that all men should submit themselves to it.
Although then that we be but as brittle earthen pots, or rather already broken, so as we be nothing worth: yet must not the treasure of the Gospel which we bear abroad be therefore despised. For when God's word is preached purely unto us, it is all one as if he dwelt among us, and appeared personally unto us, and it behooves us to
give a proof of our fear, love and obedience towards him, by receiving his word though it come out of a mortal man's mouth.
And furthermore if we hold scorn of the Gospel, under color and pretense that they who speak unto us are neither Kings nor Princes over us: let us assure ourselves that that rebelliousness of ours heaves at our Lord Jesus Christ. He that despises you (says he) despises me: and he that rejects you rejects me. And this is well worth the marking.
For we see nowadays that God's word shall be so lightly esteemed under pretense of men's persons, as it is dreadful to behold. And all such as are loath to be rebuked, will by and by have this answer in their mouth: who are you Sir? who made you my Prince? As who should say, that God had not superiority over us, nor might speak to us by the mouth of his servants.
A Prince may well enough send his officer or some such man as he listeth to choose, and although the person be of no countenance, yet will he have him received without doubting, and men do so. And when God who has sovereign dominion over us, and sole preeminence over all the kingdoms and principalities of the world, sends us his servants whom he avouches, and will have us to give them the hearing: if we nevertheless disdain them, and in respect of their persons make none account of the message that he sends us by them, and therewithal allege, how now, is this fellow a ruler: what a presumptuousness were that?
If a man carries abroad God's word faithfully, and tell men that whosoever despises it sets and advances himself against God: what (say they)? this fellow makes himself God. As who should say, that God might not speak by those whom he has appointed to be his
instruments: for as I have said heretofore, cursed might we be if we bring our own inventions.
It were much better that we were drowned a hundred times, than that ever we should go up into the pulpit, if we should not utter God's will faithfully, and stick to that which he commands us, and draw it out of the clear fountain of his holy word. Should not these things be declared? Think we that God can be bereft of the thing that is peculiar to him, that is to wit of his truth? No: he and his truth can never be separated.
So then let us abhor the blasphemies of these naughtipackes which say, "Oh, he that speaketh will make himself a God." If he requires men to hear him without gainsaying, namely when he is sure in himself that he brings not anything which is not of God, it is good reason that he should commend the authority of his master. So then let us not have any acquaintance with these worldlings: but let us yield such reverence to our God, that although such as speak in his name be of no estimation, yet we may not cease to obey the things that they set forth, with a true and lowly faith. Yet nevertheless, we must also discern between those that pretend God's name falsely, and make a vain cloak of it, and those that be faithful dealers of his word which he has committed unto them.
Look upon the Pope with his whole kennel, who are not ashamed to say that whosoever hears them hears Christ, and that he who rejects them rejects Christ: for they allege that saying of Christ's, "he that hears you hears me" etc. to authorize themselves withal. But they that will be received as Angels, must do the duty of Angels, that is to say, they must be true messengers of God in the name of our Lord Jesus Christ who has sent them, and they must hold all of him, so as they serve him truly, and seek not sovereignty to themselves, but that
he may always be the shepherd of the Church, and that the sheep of his flock may hear his voice, and follow him whithersoever he calls them.
And as for them that be false: perverting the truth, and usurping superiority to deface God's word: it is meet that they should be taken for such as they be in deed: & this hath been showed by that which I said at the beginning: that is to wit, that whereas our Lord Jesus Christ has told us that he will have us to hear those that come in his name, as if he spoke in his own person: he meant not thereby to make them idols among men, to the end that such as have charge to speak in his name, should be exalted to have any tyranny: but he meant that his word should be received reverently and without gainsaying. And whereas Saint Paul says here that he was received as an Angel, or rather as Jesus Christ: it is as much to say as he came not in his own name, but endeavored to preach God's grace purely, and to make men to follow Jesus Christ, & to frame themselves wholly unto him, that he might have his due preeminence, that the Gospel might be received without gainsaying, and that it might bring forth such fruit as it ought to do: that is to wit, that it might be the power of God to the salvation of all believers, as it is said in the beginning of the Epistle to the Romans.
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 be moved more and more to amendment, and that it may please him to bear with our infirmities, till he have rid us quite and clean of all, and so renewed us according to his own image, so as all may be pure and clean in us, and his glory show itself there, and we more and more fight in such wise against our own sinfulness, as it may be utterly emptied out of us, and he so fill us with the grace of his holy spirit, as we may draw others thereunto, so as all of us may
with one common consent endeavor to serve to his glory, and give over ourselves wholly thereto. And so let us all say, Almighty God heavenly father, etc.
The Twenty-Eighth Sermon,
which is the fifth upon the fourth
Chapter.
15 Where is then your blessedness? for I bear you witness, that if it had been possible, you would have plucked out your eyes, and given them unto me.
16 Am I then become your enemy because I tell you the truth?
17 They be jealous over you, [howbeit] not for [any] good. Nay rather they mean to shut you out, to the end you should be fond of them.
18 It is good to be always earnest minded in good things, & not only when I am present with you.
19 My little children of whom I travail in birth again till Christ be fashioned in you.
20 I would I were with you now & could change my voice, for I stand in doubt of you.
WE need no teaching to seek the thing which we think to be good and profitable for us: for every man is inclined to that by nature, yea and too much given unto it. But the mischief is, that we know not the true profit from the thing that is harmful, but are oftentimes so blinded with our foolish lusts, that every of us overthroweth himself wilfully. Not that we forget the thing which I said to be imprinted in our hearts: but for that we be carried away by our unruly lusts, or else so bleared with the vanities of this world, that we have no discretion at all to judge rightly. And therefore we ought to flee unto God continually so much the more, that he may give us skill to discern what is good for us, to the intent we may serve him, and have our minds so wholly set upon him, as we may never be removed: specially for so much as it oftentimes falleth out, that such as are taken to be very wise to the worldward, become like little children according to the alteration of their desires, giving up the things which they had set much store by, and gadding after some pelting trifle that cometh in their sight, so as there is no stay at all in them.
Sometimes we shall see a chief run after three or four at once, and if there come a thing, that he fought for he catcheth at that by and by: and anon after if he spie an apple or a cherry, or some other thing that likes him, he leaves all the residue to run after that. Even so play we: no doubt but we always think ourselves wise enough, and we take scorn to be taught at any man's hand, or to be warned what is good for us, for it seems to us to be an offering of wrong to us: but yet experience shows that we want both wit and reason.
For what is the cause that men do so toss and turmoil themselves out of measure, and yet run astray all their life long? As I said afore, all of us with one common accord hold this principle, that we desire to seek our own profit, there is neither great nor small but he is inclined unto that. But let us see whereunto men apply their minds: there is
not that man whose affections boil not within him, inasmuch that ye shall see the greatest number (as you would say) rack themselves, and their minds never cease day nor night to run still upon the things that come before them, whereby they hope for any profit. And when they have well tormented themselves, a man shall scarcely find one among a thousand that has his affections well ordered: inasmuch that it were much better for them to be asleep all the time of their life, than to take so much travail without knowing why or wherefore.
Now then seeing that the most part of us are proved not to discern between good and evil as were requisite and expedient, we have need to submit ourselves unto God, praying him to guide us by his holy spirit. And especially when the sovereign felicity or welfare comes in question, surely whereas we should be carried away and ravished in love with it: we be haled another way, and do nothing but fiske to and fro, and there is so great inconstancy and lightness in us, that the thing which we love more dearly than our life today, shall be as good as despised tomorrow.
And that also is the cause why Saint Paul does in this text upbraid the Galatians with their forgetting of their own happiness. For this saying of our Lord Jesus Christ, that look where a man's treasure is there is his heart also, is taken of the common order of nature. He terms that thing our treasure, which we set most store by, and whereupon we do wholly repose ourselves: for there are many things which men do well like of, the which nevertheless they can easily find in their hearts to forbear. Though a man see a fair and costly thing, yet can he content himself quietly with his own state still, if he have wherewith to maintain himself. But if we esteem our life unhappy or unfortunate without the enjoying of any welfare at all, surely we shall be tossed with continual unquietness, till we have obtained it: and that does common experience show well enough.
Seeing then that our hearts must needs be tied to the thing which we take to be requisite to our chief felicity, let us now see how every man behaves himself. Such as are given to the flightful goods of this world, or are so inflamed with ambitiousness and desire of honour, that they seek nothing else but to magnify themselves, and to be in some high degree and great estate, that they might be had in estimation: will always labour for the same. Such as are possessed with covetousness, will never leave gathering of goods, nor never be satisfied with anything. They endure hunger and thirst, heat and cold, and dare neither eat nor drink half their fill, and all to the intent to heap up out of measure. Lo at what point they be.
Again, such as covet to be esteemed and exalted to the worldward, endure as great misery as if they were in the hands of the hangman: nay, the hangman would not torment them so cruelly as they do themselves: and yet they be so headstrong, as they cannot by any means be turned from it. But when God is so gracious as to show us where our welfare lies, that is to wit, in the kingdom of heaven: although we be warned that our life is of no continuance, and that we slip away out of hand: yet are we so ravished in love with our vanities, that we forsake the inestimable joy whereunto God calls us, and set light by the heritage of heaven, in comparison of these worldly things which are right nought.
Therefore let us consider, that Saint Paul's present upbraiding of the Galatians when he asks them where their happiness is become, touches and concerns us nowadays. For he presupposes that the Galatians knew that God could not have done them a greater good turn in this world, than to enlighten them with the knowledge of his Gospel, whereby they had been thoroughly persuaded and resolved, that the world has nothing but deceitfulness in it, for so much as it turns us away from the heritage of heaven, according also as our
Lord Jesus Christ alleged the same similitude, that the Gospel and the treasures and riches contained therein are a precious stone, and that if we should give over all the things which we esteem in this world, and which we like best of, we should lose nothing by the bargain, nor have any cause to repent us.
But now are we double to blame, seeing we turn away after we have known that God drew us from beneath to make us partakers of his heavenly glory, and put that inestimable benefit out of our remembrance for the whisking of a fly overthwart our eyes as they say. Forasmuch then as it has pleased God to open our eyes, and to pluck us out of the mire wherein we were plunged with the unbelievers and ignorant persons, not only in following superstitions and idolatries as others did, but also in giving ourselves over to our fleshly likings and wicked lusts: and seeing that God has made us to perceive where our true joy lies, and given us such a taste of it as we ought to rest wholly upon it: let us take good heed that we never change our purpose, nor alter our mind hereafter. And if we do: let us consider how the spirit of God does here condemn us of unthankfulness by the mouth of Saint Paul, saying, "Where is your happiness?" For had we been always let alone like brute beasts without knowing wherein our welfare and joy consist, it had been no marvel though we had still kept on our common trace.
But seeing that God has showed us that we must seek all our welfare in our Lord Jesus Christ, and that he is the full perfection in whom we must wholly rest: if we do afterward fleet to and fro and be shaken now one way and now another: it is certain that we can no more excuse ourselves by ignorance. You see then that the thing which we have to bear in mind in this text, is that when we have once been taught the Gospel, we must set light by the things that we made too great account of before, and which men covet without end or
measure: that is to wit by the allurements of Satan and of the world, and by all transitory and flightful things which have no substantialness in them and continually seek our Lord Jesus Christ, till we come to the full enjoying of all the benefits which he has brought us.
And now hereupon Saint Paul blames the Galatians yet further, that he cannot be their enemy but for telling them the truth. For it is too great a lewdness to fall out with our friend, only for showing himself faithful towards us. What is the thing that we should chiefly desire in a friend, but that he should deal roundly with us, and not bear two faces in one hood, nor use any craft and untruth towards us? Every man can tell that well enough, and it is as a natural lesson which we know without schooling: and yet notwithstanding we be grieved and displeased with them that tell us the truth, and by that means do work our weal: and therefore must it not needs be that we are bewitched of Satan, if we step up against them and become their enemies? Saint Paul then shows the cause of his fear that they should be alienated from him, and blames them that they were become his enemies, for none other cause than that he had dealt soundly and roundly with them.
Now although this vice be horrible, and all men condemn it: yet is it as common as any other nowadays in the world. For what else maintains friendship, but lying, flattering, dissimulation, counterfeiting, and such other like things? Inasmuch that if a man go roundly to work, he shall purchase himself hatred and ill will on all sides. And the very cause of the greatest contentions and debates that are nowadays in the world, is that men stop their ears against all truth and reason: for we would fain have all things buried that might displease us: Therefore this was not written for the Galatians only, but is to be applied still at this day to the common instruction of all
such, as cannot abide that men should deal faithfully and truly with them.
For let every of us look upon himself and examine himself well, and he shall find that all of us are attainted with that vice, till God have purged us of it. So then let us assure ourselves that if we grieve such as tell us the truth, in so doing we despise God, and fall out with him rather than with the men. We will protest the clean contrary: nevertheless we do but lie, when we cannot endure that God should betray the thing that we would have concealed, I mean, that he should discover our faults, and rebuke them, and hold us in awe, and not bear with anything that is not lawful for us. Thus you see in effect what we have to mark upon this text.
Now hereupon Saint Paul labours to win the Galatians by great gentleness. "My little Babes" (says he) "of whom I travail in birth again, till our Lord Jesus Christ be fashioned in you." Howbeit, although that his words be somewhat sweet, yet does he not fail to sauce them a little to the intent to quicken them up, by calling them little babes, telling them that whereas they ought to have been fashioned and borne long ago, yea and to have been grown to man's estate in Jesus Christ, he wist not what to make of them. "For you drive me so to my shifts" (says he) "that I cannot tell what speech I may use towards you any more: and therefore seeing you be so strange and untoward, and so fickle to be dealt with that I cannot tell how to handle you, I must fain to transform myself into a new man." Lo how he uses a manner of speech mingled with rigour and great friendliness. And he is not contented to take upon him only the person of a father, whose love notwithstanding is tender enough towards his children: but he likens himself also to a mother that is toward her travail and full of throes, who (notwithstanding all the pains that she feels) is more chary over the child that is to come out
of her womb, than she is of her own bowels and life. When Saint Paul used this similitude, it is certain that he wist not how to show himself more affectionate towards them, to the intent to break, or at leastwise to soften the hardness that was in them to whom he spoke.
But yet whatsoever come of it, he is flat with them in upbraiding them with their lewdness, in that they acknowledged not their mother that bore them and nourished them with the substance of her own blood, but for all the gentleness that he used towards them, became as wild beasts that could not be tamed: and that was an outrageous unkindness. And so we see how Saint Paul does continually follow the mean that I told you of today: which is that to the uttermost of his power, he labors to bring those back again by lovingness, which were gone out of the way. And to that end he tells them, that he has a greater care of their welfare, than they would think. But yet however the case stands, he mingles their oil with tart vinegar, which quickened them up as need was, lest they should fall asleep in their sins. For it is no cockering of such as have offended God, and are as good as poisoned or rather bewitched by Satan, so as they perceive not their own filthiness: All such gear must be razed out. And therefore, happen what may, he holds such an even hand, as they must needs perceive that he procures their welfare, and that all his seeking is to bring them unto God. This in effect is the thing that we have to mark upon this text.
However, we have also to mark particularly, that when Saint Paul terms them little babes, he upbraids them closely for that they had not profited no better. For to what purpose is the Gospel daily preached unto us? It is said to be the incorruptible seed whereby we be begotten again to be the children of God. Now when we come into the world, we grow by nourishment of milk, and from time to time become stronger, so as at length we feed no more upon milk, but use
substantialer food, whereby we gather force and strength more and more, till we come to man's state. Now then, what a thing were it if after we have been made new creatures by means of the Gospel, we will needs hang still upon the dug, and have so little prospered, that we must still be lulled in arms, and be not able to swallow a piece of bread, but will needs be still muzzling at the teat? Does this proceed of the nature of the Gospel? No surely: and therefore we must acknowledge the fault to be in ourselves.
So then whereas Saint Paul calls the Galatians little babes, although he does therein show an earnest love towards them: yet does he sting them also, according also as we see how the Apostle in the Epistle to the Hebrews says: "How now? You ought to be great Clerks considering the long time that you have gone to school: for this is not the first day that the Gospel has been preached unto you, and yet you be still at your apcie: and what a shame is that? For God has done the office of a good schoolmaster towards you and taught you sufficiently: and you on your part have played the truants: and so what will now become of you? For Saint Paul had long time been delivered of the Galatians in Jesus Christ, and they ought to have been grown strong in the faith of the Gospel. But behold, they be still novices & raw scholars, yea & so brutish as they wot not whereunto to stick, nor what to follow. That is the first point.
And now consequently he addeth: that he travails of them in birth new again. He had been brought abed of them before: howbeit, that was as you would say before their time. Not that he had not given them all that was requisite for their instruction: but for that they were not able to receive it, because they were still too much given to their earthly lusts and likings. Now we know that the sensual man comprehends not the secrets of God. Therefore we must be discharged of our own nature, that we may be renewed in God: and
the thing which we call Regeneration, that is to say new birth or second birth, does us to wit that the old man which is in us, must be mortified and as it were changed. For as much then as the Galatians had not given place to the doctrine of the Gospel: therefore Saint Paul says that he must be fain to be with child with them again, yea even till Jesus Christ be fashioned in you says he. This saying is added to sweeten that which was somewhat sour of itself. For what a shame was it that they which had received the earnest penny of their salvation in baptism, and in the Lord's supper, (as there were many of them both men and women that had been taught at the age of twenty, thirty, fifty, or threescore years) after protestation made before God that they were fully renewed in Jesus Christ, should need to be as it were new molten, cast, and fashioned again? And in that respect Saint Paul says, till Jesus Christ be fashioned in you. As if he should say, I marvel that you should be still as little babes, and that I should be forced (as you would say) to receive you again into my womb and bowels, till the time came that you might be riper than you have hitherto been: and yet am I afraid also lest the pain and travail that I have taken among you be lost and misspent, and that you be not so well shaped and fashioned as were to be desired.
Thus you see briefly how Saint Paul mitigates the rigor that might have been too great, and have wounded the Galatians too sore, when he said unto them, What? You be as it were born before your time: I thought I had conceived you, bred you, borne you, and brought you up in Jesus Christ, and I see now there is no life in you, at leastwise no spiritual life, and that all is slipped and vanished away. If Saint Paul had stayed there: surely those wretched people had been driven to confusion and utter despair.
Therefore to give them courage to return again, he says: Go to, truly you have profited very ill hitherto: but enter new again into the right
way, and let that which seems to be stark dead bring forth new fruit again, and let it be perceived that your protesting to walk according to the Gospel heretofore, has not been vain. For like as if a tree be as good as dead, and seem to be utterly withered, it will spring again if a man put new earth to the root of it and cherish it: so will it fall out that a man which is quite strayed away from the Gospel, shall not only be as it were eftsoons begotten new again, if he be brought back again into the way: but also the thing that he had received afore shall do him good, as is to be seen wheresoever God gives the grace to bring those back again into the right way which were strayed from it.
But surely that happens not to all men: and therefore let us beware that we abuse not God's goodness, as many of these scoffers do, which turn away as though they had confederated themselves with Satan, whereof we see examples in these folk that defile and unhallow themselves, and deface God's truth to the uttermost of their power. And if any man turn away through inconstancy, it seems that all is marred, and some will say, what shall a man win by teaching of them? Behold, he is but a lost child: and so they will conclude that there is not one drop of good knowledge in them.
But if God call them again, as there are many such examples to be seen: a man shall find that the thing which was as good as choked & overwhelmed before, sprouts again, like as if dung were cast upon a well-tilled ground, or as if dust and such other things were strewed upon it, that which is underneath it should lie hid for a time, but afterward it would shoot up again. This in effect is the thing that Saint Paul meant to tell us here.
But by the way we have to mark, that whereas he says that Jesus Christ shall be fashioned in them new again it is meant conditionally that they return under his obeisance. Surely this saying might seem
somewhat harsh at the first sight: for we be rather fashioned in Jesus Christ, than he in us. For proof whereof, behold, Jesus Christ is our full and whole perfection. Now, to say that he is nourished in us as a little babe, or that he grows or is furthered: is not seemly for his person. Nevertheless Saint Paul says so: however, that is but to show the union that is betwixt us and Jesus Christ our head.
Although then that Jesus Christ can neither increase nor diminish in himself: yet does he take all our faults and infirmities upon him. I have told you already that we are then born in him, when we are called to the hope of salvation by the doctrine of the Gospel: for we are all dead and damned in Adam. There is but one mean of life, which is, to be made one with our Lord Jesus Christ, who is the fountain that has all fulness in it, and whereoutof it behooves us to draw.
Then we are born in Jesus Christ (as I said afore:) so does he suckle us with the doctrine of his Gospel, till we be able to receive perfecter learning, and till our faith be so far forward, that we resemble little babes no more, but increase still in profiting more and more, till we be come to man's age, as Saint Paul says in the fourth to the Ephesians. Furthermore, to the end we may know that our Lord Jesus Christ intends not to be separated from us, but that he and we be all one: he says that he takes our faults upon him, and becomes as a little babe in us.
How so? Can Jesus Christ be weak? No, not in respect of himself: but forasmuch as we be members of his body, he says he is little in us in respect of the little knowledge of him which we have. And forasmuch as we proceed still further and further: he says also that he grows and is increased in us. Lo here a record of excellent goodness, yea of the infinite goodness of God's son, in that it pleases him so to abase
himself, as not only to have compassion and pity of our infirmities, to relieve them and remedy them: but also transforms himself, and is contented to say that he is as it were imperfect, and as a little babe, and that he grows greater and greater according to the continual increasing of our faith.
And here you see also why in another place Saint Paul calls the Church the fullness of God and of his son our Lord Jesus Christ. But surely if we imagine that God is not thoroughly full and perfect in himself, but that he has need to borrow of us: it is rank traitorousness: for what are we able to give unto him? When he shall have gathered us all before him, what can he find in us but utter misery? For we are plunged, yea and utterly sapped in it.
Yet notwithstanding he tells us by the mouth of Saint Paul, that we are his accomplishment, and that in that respect he is after a sort imperfect. Not that he could not be without us. for he has been always eternally, before he had created the world. And although there were neither heaven nor earth, could not God be satisfied with himself? Were he not rich enough of his own glory? Yes surely: but he will not be perfect nor fully satisfied till he have us knit in one with him. Thus you see what we have to mark upon this text. And by this word Fashion we are warned, that it is not enough for us to have some slight knowledge of our Lord Jesus Christ: but that he must be so lively shaped in us to the full, as we may have such a print of his power, of all his graces, and of all his benefits graven in our hearts, as may never be blotted out or defaced again.
He said heretofore, that when the Gospel is preached with such efficacy as belongs unto it, Jesus Christ is after a sort crucified among us: in such a manner that we not only see him painted lively before us, but it is as much as if we saw him upon the Cross, with his
blood streaming down, as though he were presently offering up the everlasting sacrifice to God his father, to wash away all our offences and misdeeds. Now like as God shows us that favor: so let us on our side beware that we let not the thing slip that is set before us, as many folk do, who when they have gotten the understanding of a two or three words of the Gospel, do fall to flourishing, and think themselves to have too much, whereas notwithstanding they have but a confused imagination.
Therefore it is not to be wondered at, though they be utterly at their wits' ends in every temptation be it never so small, so as all that they ween themselves to have learned, serves them to no purpose: for God does by that means punish their negligence. Wherefore, inasmuch as God has granted us the grace to know his Son: let the foresaid representation be printed in us as often as we come to any Sermon, and let us be renewed in knowledge and remembrance: that when the Devil shall labor to darken, and finally to deface the faith which we shall conceive, he may gain nothing at our hands because we have the lively impression [of Christ's sacrifice] so deeply graven in our hearts, as it may well be said that he is truly and thoroughly fashioned in us.
And herein it is to be seen, that the Papists have utterly renounced our Lord Jesus Christ: For they coax the world, saying that it is enough to have a confused faith, and that men must not be too inquisitive, and that it is perilous for men to endeavor themselves to profit in the Gospel. Behold their blasphemies. But here we see how Saint Paul tells the Galatians, that it is a great shame for them that Jesus Christ Christ should be fashioned new again in them, saying that it is all one as if they were doted, and had not received the doctrine as they ought to have done which had been preached among them.
Therefore if we do our duty and be as good scholars toward Godward, as he is a good and faithful schoolmaster towards us: surely we shall not have an entangled faith of some confused imagination, but we shall behold the Son of God as he is spoken of by the Corinthians, where it is said that the Gospel is the true looking glass wherein we behold Jesus Christ as it were in the face. Not that we see him with our eyes, for that is reserved to the last day, at what time we shall be like unto God. As then his glory shall be fully discovered unto us: but as now we behold our Lord Jesus Christ in the Gospel so far forth as is meet for us, and as our weakness and rudeness will bear, that we may be transformed and fashioned like unto him.
And whereas Saint Paul adds, that he would fain be with the Galatians, to change his speech because he was sorry for them: therein he betrays again how gross and intolerable their fault is, since he knows not at which end to begin with them, and that although he have bred them in Jesus Christ, and fed them up with the doctrine of the Gospel, yet he knows not how to rule them any more, whereas notwithstanding, a mother ought to know the complexion and nature of her child. Needs then must those men be utterly froward and lewd-minded, whose fathers and mothers are at their wits' end and wot not how to behave themselves: and when their children are become either serpents full of poison, or Lions full of pride and stubbornness, so as they be past teaching or handling: it must needs be that they are become fiends. And yet does Saint Paul upbraid the Galatians with it.
Howbeit, instead of blaming them, let us see if the like vice be not to be found in us: namely that when God opens his mouth to teach us, he finds us so fickle-headed, that he must be fain to alter his speech at every turn. It is true that he can well enough wield our hearts
when it shall please him. But we treat not here of his secret power whereby he works in his chosen. We treat here but only of our own nature, how beastly it is if it be considered in itself, and of the preaching of the Gospel.
Are not they that would preach the doctrine of our Lord Jesus Christ faithfully, stricken continually in heaviness to see men so beastly as they show themselves to be? For our tasting of the goodness of our God ought to tame us. Surely we ought to give good ear to his doctrine: and if we could be drawn unto him by gentleness, or if we would be warned with every little beckoning of his finger, like the child that seeks to please his father, who as soon as his father does but speak the word, has his feet ready out of hand to run wherever his father sends him, and both his hands ready to do whatsoever he commands him: he should not need to use long process with us.
But when God speaks to us, we are so dull-witted as we know not what he means: or else we stop our ears, that cry he never so loud, it is to no purpose, for we abide always at one point. Therefore the thing that Saint Paul has spoken in this text, serves not for any one people alone: but it is all one as if he blamed the whole world in all ages for unthankfulness, saying that God is after a sort grieved with us for being so crooked and froward, and for the great number of lurking holes and hypocrisies that are in us: in so much that if he uses us gently, we become so much the more sturdy: and if he handles us roughly, we kick against the spur.
And in good sooth we see what his gentleness and roughness avail us: that is to wit, so little, that our lewdness must needs be overgreat, seeing he cannot win us by the one nor by the other. Therefore let us bethink ourselves thoroughly. Furthermore, forasmuch as God is willing to beget us by his word, to the end we should be his children,
and in the end obtain inheritance whereunto he has adopted us by our Lord Jesus Christ, and which he has purchased for us by the death & passion of him that is the true & only heir: as often as we come to Sermons, or any of us read the holy Scripture, let us consider to what end it serves.
And moreover, if we find not such power and efficacy in God's word when we hear it preached or read: let us blame our own naughtiness or dulness for it, assuring ourselves that the world does still hold us back and hinder us too much: and let us pray God that his word may not be unprofitable to us.
Besides this, when we be once reformed by it, so as we are become his children: let us daily feed upon it, assuring ourselves that we have need of it all the time of our life, and that we are not yet come to the perfection whereunto we must tend. Wherefore let that stir us up, and let us always be earnestly minded to go still forward, till we stick fast to our Lord Jesus Christ, and let us take good heed that we do not stop and shut up the passage that he should have to us, to guide and govern us to our safety.
And this is the very same thing which we have seen Saint Paul upbraid the Corinthians with, namely that he could not come at them: and why? It was not long of me, says he. Whereof then? Even of your own overstraightness & shrinking back: and because you submit not yourselves to God, but rather draw from him, or else shrink back into your lurking holes: I am fain to talk to you, now in one speech and now in another.
So then according to his upbraiding of the Corinthians there, and of the Galatians still here, let us beware that we be not so straight-laced as we be of our own nature: but let us pray God to give us access to his word. And seeing that all our lusts, our sinful vanities, and our
froward affections are as bars, gates, and such other things cast in the way, to the intent that God's word should not pass: let us fight against them, let it not only enter in unto us as at a crevice, but let it find the gate wide open, and whenever God speaks, let us give good ear, and open our hearts and minds, to receive the doctrine rightly and roundly, whereby we should be cleansed, till we be come to the fountain of all cleanness.
But now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him to make us so to feel them, as we may condemn ourselves, not only with our mouths, but also with a true meaning heart, and fight valiantly against all our vices, forsaking ourselves more & more, and laboring to rid ourselves quite and clean of them, and of all the corruption and sinfulness that is in us, till he have drawn us fully to himself, and that we be so transformed to the likeness of his image, as we may enjoy his immortal glory, whereunto he now allures us, & which we cannot possess as yet but in hope, until the latter day. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, bringing back all ignorant souls from the miserable bondage of error and darkness, to the right way of salvation. &c.
The Twenty-Ninth Sermon,
which is the sixth upon the fourth
Chapter.
21 Tell me, you that would be under the Law, hear you not the Law?
22 For it is written that Abraham had two sons, the one by a bondwoman, and the other by a free woman.
23 And he that was by the bondwoman was born after the flesh: but he that was of the free woman was born by promise.
24 Which things are spoken by an Allegory: for they be two Covenants. The one from mount Sinai which engendereth unto bondage, which is Agar.
25 For Agar is mount Sinai in Arabia, and representeth that which is now called Jerusalem, and is in bondage with her children.
Every man can say that freedom is a thing so greatly to be desired, that man's life is as it were half dead, or a continual pining away without it. And in very deed we shun bondage and subjection as much as is possible, and seek freedom and liberty, according also as it is named an inestimable benefit in the common Proverb. Now if it be so in respect of this earthly life: Much more is it so when it standeth upon the everlasting salvation of our souls. But we see that many run into bondage, and tie the rope about their own necks willfully. They can well enough say that they desire freedom: but in
the meantime they show themselves to have as it were vowed themselves unto slavery.
And this is specially seen and tried too much when we come to the enjoying of the freedom which is purchased us by our Lord Jesus Christ, to the end that our souls should have rest. For although God set us free from the bonds of Satan, and from tyranny of sin, by the Gospel, in telling us that he adopts us to be his children: yet do we scarcely see any that accept that benefit when it is offered them, but all do plunge themselves into the cursed captivity of sin, and had lever to be subject to their own lusts, than to walk at liberty by yielding themselves to the obeying of God. Not without cause therefore does Saint Paul reprove here the unthankfulness of such as long to be under the law, telling them that they forsake the thing which they ought most chiefly to wish for, that is, to be frank and free as the children of God.
And hereof he gives us as it were a looking-glass or lively picture, saying that even in the Law itself a man may perceive how wretched and miserable man's state is, so long as he abides under the Law. For Abraham's house was as a lively image of God's Church. There therefore we may see what the state of the Church is. Now it is said that Abraham had two sons: the one named Ishmael; and the other named Isaac. Ishmael was born of Hagar which was Abraham's handmaid, and had been given him to wife. However, there was a foul fault in that he could not discharge the promise and bond that he had made to his lawful wife Sarah. Again, we see that the cause of this marriage between Abraham and Hagar happened through the overmuch hastiness of Sarah, because she thought that God forslowed the performance of his promise so long, and she was desirous to have issue. But she thought that that could not come to pass by her own means, and therefore she made a very evil
construction upon God's word, and it appears that she was not so patient and well stayed in her faith as was requisite. To be short the marriage was to be condemned, and no better than whoredom, albeit that Abraham's intent was not so. For he was not led with wicked lust. He might very well have desired to have had the seed whereof the salvation of the world should spring: but see what our foolish intents do. When we attempt one thing or other without having God's word for our warrant, we shall be carried and led into many faults through our own rashness.
After this manner is Ishmael born of Hagar the bondwoman, and yet is that no lawful marriage nor allowed of God. Isaac is born of Sarah long time after Ishmael: for Ishmael might well have been sixteen years old ere Isaac was born. But Saint Paul, following the record of Moses, says that Isaac was born by promise, and Ishmael after the flesh. Not that Abraham begat not his son Isaac: but that he did it by power from heaven, because his body was already withered and as good as half dead, and he had not any more lustiness in him. He was a man of a hundred years old, and his wife also pricked much about the same age, who had been barren all the foretime of her life, and was full fourscore and ten years old or thereabouts ere she might conceive and be with child, inasmuch that even she herself also thought it to be but a tale and a laughing matter, when the message was brought him by the Angels.
You see then that Isaac was born by promise. For in that case God wrought by miracle, to the end it might be known that our Lord Jesus should be sent into the world, not after the common order of nature, but as proceeding of God's goodness and wonderful forepurpose. But however the case stands, you see here in the house of Abraham (who is as it were a figure and image of the Church) two women with their two children born of either of them one. Now as
touching Hagar, Saint Paul says that she represents mount Sinai where the Law is given: and he calls it a mountain of Arabia, to show that it was not in the holy land which God had appointed to be the inheritance of his people.
Also Sarah representeth Jerusalem: not the Jerusalem (saith he) which is now standing, for that was corrupted and gone away from the law and pure doctrine of God: I say from the law, not after the manner that Saint Paul taketh it here to engender unto bondage: but according to the covenant that God had made with his people in the name of our Lord Jesus Christ. For as much then as the Jerusalem which was in Saint Paul's time, had forsaken Jesus Christ, and by that means disannulled God's covenant: Saint Paul says that it must be coupled with Hagar or mount Sinai. It is to no purpose (saith he) that the Jews make their brags under color of their Temple, Sacrifices and such other things, that they be God's chosen and peculiar people: for notwithstanding all that gear, yet are they as good as banished and rooted out of the holy land, and have no more but a vain title of the law. For let a man look upon the state of Jerusalem as it is now to be seen, and it differs nothing at all from Sinai.
But there is a Jerusalem from above (saith he), that is to wit, the Church, which breedeth us before God, and she having the incorruptible seed of the Gospel, beareth children that are free and unbound, and she is the mother of all the faithful, according as it is written, "Rejoice thou poor barren woman." And Isaiah speaks not to any one woman: but termeth God's Church so by a similitude, which Church should for a time be greatly scattered. His saying then is, very well, thou shalt be an outcast, and there shall be as it were a kind of divorce between God and thee: but in the end he will multiply thee again, and thou shalt have more children than if thou hadst
flourished all the while in prosperity: and that came to pass when the Gospel was preached openly to the world. For then the Church had not only the children of Abraham, or some one certain people: but through the heavenly seed of the Gospel, she brought forth infinite children unto God, of all Nations and Countries, far and wide, according to the power which God uttered through the whole world. Lo here in effect the substance of the text which I have rehearsed.
But first of all we have to mark, that whereas Saint Paul says, that these things are spoken by an Allegory: he meant not to impeach the natural sense of the holy Scripture, as we see how some have done, who through their foolish curiosity of seeking fond speculations in the holy Scripture, have turmoiled and disordered all things, esteeming the literal sense to be nothing worth. This was the cause that all things were falsified and perverted, and there has not been a more devilish device than these allegories, which have borne such sway in the world, and as yet still delight many men so much, that they be as it were bewitched with them, because they be very favorable and plausible. "O noble exposition," say they. And why so? Because that when as it touches neither heaven nor earth, the silly people are ravished at it, and it is an easy matter to hang in suspense and mammering at it.
But Saint Paul meant not that the things which Moses reporteth of Isaac and Ishmael, should only serve for such curious speculations: but he showeth that in that story we see in effect the state of the Church, because that at that time there was no Church in the world governed by God, but only the house of Abraham. There was as yet Salem where Melchizedek was king: Howbeit for as much as the same went still to decay, God gathered a people in the person of Abraham, whereby he gave an inkling, that he would be called upon by those whom he had schooled out from the rest of the world.
Therefore we must not read this story of Moses coldly without looking any further, that is to say, without consideration of the things that happened in that house, wherein the state of the Church is showed us. Mark that for one point.
But now to come to the principal, let us mark that whereas Saint Paul likeneth Hagar Abraham's bondwoman unto mount Sinai, and unto the Law that was published there: he meaneth not the Law with the whole contents and substance of it. For in the Law there are promises of salvation, which we must hope for by our Lord Jesus Christ, as Saint Paul declareth in divers places, and as we ourselves have seen. Then if we could take the Law in its right and lawful use, it is certain that we should have there the incorruptible seed of life, and God would be our father, and we should be set free by him. The law indeed hath ingendred unto bondage as in outward respect, as hath been declared heretofore.
Although the fathers of old time were God's children and heirs of the kingdom of heaven as well as we: yet were they under tutors and governors. For they were as yet like little children, and the perfection of things was reserved to the coming of our Lord Jesus Christ: and the Ceremonies were as bridles and thongs, so that they which kept them had not the full freedom that God grants us to enjoy nowadays as it is purchased for us by our Lord Jesus Christ. Yet notwithstanding Saint Paul speaking here of the Law that engenders unto bondage, takes it for the false opinion which they had against whom he disputes. For he will add anon, that all such as are so engendered, shall in the end be banished and driven out of God's house and heritage. Now although the fathers were engendered in outward bondage, as is said of them in the eighth to the Romans: yet were they free by the spirit of faith, which overruled the bondage, or
else they had been cut off from all hope of salvation. To be short, Saint Paul speaks here of the law, after the interpretation wherewith it had been corrupted by the hypocrites that busied their heads about pelting trifles, and would needs make meritorious deeds of them, and in the meanwhile did cast men's consciences into so strait bonds, as was enough to choke them. But hereof enough has been said heretofore.
Nevertheless we must call to mind how the law hath been compared with the Gospel, because that such as will needs purchase themselves righteousness by it, do bear themselves in hand that God is bound unto them, for their doing of their duty, and they think they do it thoroughly indeed. When they hear this promise, "he that doth these things shall live": by and by they strain themselves, and they believe that they shall bring the matter about to perform all that ever God requires and commands. And when they have once gotten the promise by the end, straightways they look for the wages too: and they never think any more that their salvation is a free gift, but that they have deserved and earned God's promise, so that the eternal life is with them but a recompense of their deserts. Thus you see what is meant by the Law when Saint Paul compares it with the Gospel.
And as touching the Gospel he doth us to wit, that it is a doctrine whereby God showeth himself to be our father, with covenant that we should be set free from the condemnation of Satan and sin, yea and from the curse of the law. For (as we have seen afore) it is said that all such as fulfill not the law in all points shall be accursed. Now the case is so, that all of us are in danger. And by that means all the world is swallowed up in despair, and there is no remedy, unless God draw wretched sinners out of that condemnation, and acquit them of the sentence that was pronounced against them. Now then we see after what manner Saint Paul took the name of the Law: namely that
he meant not, that the doctrine which is contained in Moses, doth not make us rightly the children of God, or that it contains not the promises which were for the everlasting salvation of mankind: but only that before Jesus Christ came into the world, there was not yet any full liberty or freedom as there is nowadays, and moreover that the hypocrites abused the law by their false interpretations. For they surmised that they could make God amends, and thereby purchase favor at his hand. And therefore Saint Paul says that we shall always be in bondage till we be begotten again by another kind of seed, that is to wit, by the Gospel. But let us mark well these words, where it is said that Hagar or Sinai represents the Jerusalem which was at that time, that is to wit, the same City which had erst been God's sanctuary, and should have been the wellspring of all heavenly doctrine, according to Isaiah and Micah, which say, "The law shall come from Zion," and "the word of God from Jerusalem." Howbeit for as much as the Jews were corrupt, and had mingled their own inventions and glosses with the pureness of the true doctrine, yea and had forsaken Jesus Christ the fountain of life: Saint Paul says that that Jerusalem of theirs is like Hagar the bondmaid, and like the mountain Sinai which cannot engender but to condemnation: and that is a thing well worthy to be marked: for it serves to show that God did never so tie his grace to any one place, but that he punished the thanklessness of the inhabitants, when they would not have the wit to make their benefit of the good things that he had put into their hands. Behold, Jerusalem is called God's holy city, his royal palace, his house, and the place of his abode: all these titles are given it in the holy Scripture. And yet notwithstanding Saint Paul says that she has become like Sinai, a barren hill in a desert and eldritch place, and out of the bounds of the holy land which God calls his resting place and the heritage of his faithful and chosen. Seeing there was such a change in the City of Jerusalem, which had been chosen of God and honored with so many goodly and excellent titles: what shall become
of all such people as do nowadays refuse the doctrine of the Gospel? Although they were exalted to the like honor, yet could God well enough make them to tumble into all reproach. We see what is said of all those Cities where our Lord Jesus Christ had preached the Gospel: as of Capernaum and the rest. For they might have boasted of their having of the message of salvation first afore all others, and of Christ's being conversant among them rather than at Jerusalem.
But he saith, thou shalt be cast down to the bottom of hell: and that was because they were stubborn and maliciously willful, in disdaining to receive the grace that was preached unto them. Yea and we see what Jeremiah saith of Shiloh. Because the Jews boasted so much of their town of Jerusalem, under the color of the Temple and the altar: Go your ways to Shiloh (saith he): was not the Ark placed there a long time? did not men resort thither from all coasts to worship God? did they not offer sacrifices there? And what see ye now? a terrible token of God's vengeance, because they had not profited themselves by the benefit that was offered to them first of all. Now therefore let us apply this to our own instruction, that whenever God shall have been so gracious to us, as to make his abode among us, and as it were to plant his royal siege with us to reign over us, we may walk in fear and wariness, endeavoring on our side to obey him, and to shroud ourselves soberly and advisedly under his wings. For if we think to hold him bound unto us, and thereupon presume to be willful in our own conceit, and unhallow the gracious gifts which he had dedicated to our salvation: surely such lewdness shall not abide unpunished. So then we be warned by the example of Jerusalem, to yield ourselves peaceably to the obeying of our God, and to suffer him to govern us, applying ourselves to him in all respects, without puffing up into vain presumption, when he shall have bestowed any of his spiritual gifts upon us, but rather confessing that we be so much the more beholding unto him, and
thereupon taking occasion to humble ourselves. And here by the way we see what a fondness it is of the Papists, to tie God unto Rome under color (as they say) that it is the Apostolic see. Let us put the case it were so, although we know not why, for all that they allege of Saint Peter is but tales and stark lies. It is very certain that Saint Paul was held prisoner at Rome, and it may be gathered that he was even put to death there. Behold, all the holiness of Rome is this, that the Gospel was persecuted there, and that that devilish dungeon hath been defiled with the blood of the martyrs, as it were to provoke God's wrath, and to confederate itself to fight against the truth, and as much as may be to abolish the name and remembrance of our Lord Jesus Christ. Behold here all the worthiness of Rome. But now admit that they had the records which the City of Jerusalem had, whereof notwithstanding they find not one syllable in the holy Scripture. It is not said that God will reign or have any dwelling in the City of Rome, nor that it should be named the mother church, nor have any other dignity or preeminence at all. In deed Saint Paul saith that the faith of the Romans, (and yet they were then but a handful of people,) was at that time known everywhere, even to their great renown. For ye must not think that those which bare the sword there were the Christians: but they were a few folks gathered together in covert. Those doth Saint Paul praise and commend: but yet doth it not follow that the Church was over all the whole town of Rome, notwithstanding, whatsoever it were, we see what happened to Jerusalem. Saint Paul telleth us that it differed not from Hagar or Sinai, which is an unholy and defiled place, so that the holiness thereof was utterly done away, because it continued not in the pure doctrine of the Gospel. Therefore we may conclude that such as have been nearest unto God, and to whom he hath communicated himself most familiarly, shall be shaken off as strangers, if they abide not in the pureness [of the truth] which is the inseparable band whereby we be made one with our God. But surely we see that nowadays, the
pure doctrine of our Lord Jesus Christ is not only shaken off, trodden under foot, despised, and scorned at Rome: but also cruelly persecuted with fire and sword, and finally that there is no religion at all there. For that place is so full of filth and lewdness, that if a man go thither, it is a wonder that ever he should return with any fear of God or with any good seed in him. We see then that it is as a dungeon of hell: and would God that they which have been there had rather broken their necks, than lifted up a foot to go thither. For we see presently, that the country of France has been infected with all ungodliness by it, so that the most part of them are become no better than hogs and dogs, having less religion in them than brute beasts. But yet (as I have touched heretofore) we be warned hereby to walk in fear and wariness, and to take good heed that we be not bereft and deprived of the benefit which we have received, if we abuse it, lest God pour out his horrible wrath upon us, and we become as a mirror and pattern of reproach after the manner of Jerusalem, which Saint Paul doth here set upon the scaffold, notwithstanding that it had been so highly honored before.
Furthermore let us mark, that under the figure of Abraham, God doth here show himself a father to all his: and so ye see we be begotten of God, so as we have room in his Church. But yet is it not enough for us to call upon God as our father, except we be rightly begotten again by the incorruptible seed, which is unto us as a pledge of everlasting life and salvation. If it be asked, how then is it possible that we should be begotten of God, and yet notwithstanding be as it were a bastard seed? The answer is, that we by our own vice and naughtiness do mar God's seed which is his word: for so is it named by Saint Peter.