Part 18
As for example, if a man be bound to pay a hundred Crowns, and must needs pay and deliver them, and yet notwithstanding imagines that his creditor ought to content himself if he bring him but four florins, and say unto him here sir, take this upon further reckoning, and afterward bring him half a dozen or half a score more, and (to be short) do with much ado make up the third or fourth part of the principal, and believes he is by that means quite and clean discharged: is it not (think you) too lewd an unthankfulness? For behold, his friend opened his purse to help him in his need, and
spared not himself to succor him: and yet for all that he will be discharged for bringing I wot not what, and for saying, here sir, take this in full payment, whereas all that he brings is not a quarter of the whole sum. Men see well that this were but a mockery: what then shall become of such as will needs enter into account with God to deserve at his hand? For God avows that whosoever performs not all the things that are contained in the law, shall be cursed, and Saint Paul has alleged the same text.
Whereunto then does God bind us in his law? To perform it to the full. And who is able to do that? There is no man that is able to fulfill any one point of it with such perfection, but that there shall always be somewhat amiss. And now what do these hypocrites which think themselves to have some worthiness in their own works? They bring this and that, and will needs be righteous in part. But God accepts no such dealing, for he will not unsay this definitive sentence which he has uttered with his own mouth, "Cursed be he that fulfills not all." Thus you see whereupon Saint Paul stands here, when he says that whosoever is circumcised is a debtor of the whole law. As if he had said, Let not men beguile themselves any more, for God walks not two ways at once, he has told us in his Law, that if we discharge not ourselves fully towards him, we shall be cursed. But there is not any man that discharges himself, therefore you see we are all accursed. Wherefore there is none other remedy but to resort [wholly] to our Lord Jesus Christ. For if we think to make Jesus Christ available in part, and therewithal to hold still somewhat of our own doing: it is a deceit: for we must needs confess that there is nothing but cursedness in us, till our Lord Jesus Christ have released us, and that we had need to seek our wants in him, in such wise, as we may acknowledge all our own works to be nothing worth, no nor any better than filth before God, till he receives us for his children, that we may walk in freedom of conscience, knowing that our sins are
forgiven us by virtue of the satisfaction that is purchased for us, so as God imputes not our sins and misdoings to us, because he looks upon us in the person of his only son.
Thus you see how Saint Paul proves that which he had said before: that is to wit, that Jesus Christ shall not profit any of all those who are circumcised. For why? If they seek the hope of their salvation in their own works, they must discharge themselves thoroughly and wholly towards God, and not pelt him out with gobbets and morsels as they say, but fulfill the whole Law without missing any one iota of it. And who is able to bring that to pass? For take me the holiest and perfectest man that ever could be found, and he cannot do the hundredth part of that which is commanded him. You see then that men are disappointed of the hope of salvation, if they come not void and altogether empty of all their own merits, and give themselves in such wise to our Lord Jesus Christ: as they acknowledge that they cannot be justified by him and by his grace, except they have first renounced all that ever may hold them back in the trust of any other thing. And furthermore, whereas Saint Paul speaks here of being circumcised: he means the error which the deceivers did set forth, in thinking to bind God to them, and to fulfill the whole Law. As if it should be said nowadays, that all such as keep the Pope's ordinances, do overthrow the authority of our Lord Jesus Christ. Not that a man is damned for not eating of flesh upon Fridays, or in Lent time: but if he forbears the eating of flesh for superstition's sake, and thinks to merit by so doing: it is certain that he renounces our Lord Jesus Christ. For Christ is given us to be our Advocate, so as we be reconciled to God his father by his means, and he has so set us free, as he will not have us to be oppressed anymore with the traditions of men. But they which keep the Pope's traditions, bearing themselves in hand that it is deadly sin to taste flesh upon any such day, and that in forbearing it they deserve well at God's hand, and that they be
good satisfactions, yea and that Jesus Christ is well honored by doing of this or that: I say if they acknowledge that, they do also believe that the gate of Paradise should be shut against them if it were not opened to them by that confession, and they think it to be the means to make their atonement with God.
Now in making themselves to believe that, it is certain that they make themselves debtors as I said before, and forsake the grace that was purchased by our Lord Jesus Christ. Now we see how we must profit ourselves by this doctrine: namely first of all we must understand that God has told us by his Gospel, that we shall be welcome as oft as we come to him, conditionally notwithstanding that we be not overcombered by wavering too and fro like windshaken Reeds, but be able to call upon him freely, and with open mouth, as upon our father which has adopted us to be his children.
Secondly we must understand that the mean to be in his favor, is to have him to forgive us our sins. And why? Because Jesus Christ has made satisfaction for them, and utterly discharged us of them.
Thirdly, we must understand that this is not done to the intent to lay the bridle loose in our neck, that we might fall a-scutterloping, and play the wild beasts, so as God should not tame us: but rather to the intent we should repair unto him with a good courage, to obey him freely. For if we were not sure that he takes us for his children, and bears with us so gently, that the things which are nothing worth are taken in good worth at his hand, for the fatherly love which he bears us: surely we shall do nothing but gnash our teeth when we intend to serve God. But if we be persuaded that God casts such a favor towards us, that although we be full of infirmities, and cannot do anything that may deserve to be well liked at his hand, yet he accepts
us for our Lord Jesus Christ's sake: must it not needs give us courage as though our sail were set up, and we had the wind on our stern.
Therefore it is certain that our hearts must needs run swiftly as a ship that has the full wind upon her sails, when we know that we are in God's favor, and that he accepts our works, and intends not to bind us to any bondage, but is contented to take us for his children, and accepts our willingness to obey his. Now then, when we be once sure of that: we may serve our God with the better courage, and because we be grounded upon his grace, it will cheer us in such wise, as we shall offer him the sacrifice of praise and prayer, assuring ourselves that he will hear us, and thereupon yield him thanks for that so great and inestimable benefit, which he communicates unto us every day.
Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to vouchsafe to make us so to feel them, as it may humble us truly, and make us yield ourselves wholly to our Lord Jesus Christ, and that when we be once come unto him, we may persist in the faith of his Gospel, without swerving aside in any wise, and that he may so sustain us in our infirmities, as we notwithstanding may be touched with true repentance, to sigh and groan before him, till he have taken us out of this mortal body, wherein we be held in prison under the bondage of sin. And so let us all say, Almighty God our heavenly father. &c.
The Thirty-Second Sermon,
which is the second upon the fifth
Chapter.
4 Christ is become unprofitable to you, to all of you that are justified by the Law, and you be fallen from grace.
5 For we in spirit do wait by faith for the hope of Righteousness.
6 For neither Circumcision nor Uncircumcision is anything worth in Jesus Christ, but faith that works by love.
We have seen heretofore that those who seek to establish a partnership between their own works and God's grace greatly deceive themselves. For when we come to settle accounts, God must judge us rigorously. Thus, if we endeavor to gain His favor and purchase our salvation through our own works, we must fulfill the Law completely without any shortcomings. However, let us consider whether any man has ever discharged himself so perfectly. Surely, we fall very far short of it. Therefore, we must come empty to God, that He may receive us in mercy and impute to us the obedience of our Lord Jesus Christ. We must renounce all our own merits and bring nothing of the Law with us except a simple and pure confession that we are damned and forlorn until God pities us. We must bury all our faults and transgressions and clothe ourselves again with the righteousness of our Lord Jesus Christ, His Son.
For this reason, Saint Paul concludes here that those who seek to justify themselves by the law have fallen from grace, and Jesus Christ shall profit them nothing at all. It is not without reason that he speaks in this manner. The false teachers who had partly corrupted the doctrine of the Gospel in the Church of the Galatians intended to mix one with the other: that is, they acknowledged that Jesus Christ
is given to us to supply our needs, yet they also believed that we should still strive to be partly righteous by endeavoring to do well. They did not entirely renounce our Lord Jesus Christ, nor did they say that all the promises wherein God tells us that He will, of His goodness, forgive the faithful their sins are deceit and mockery. But their intent was that men should labor to justify themselves, that is, to purchase favor from God by their own works. Since we are far from perfection, they meant that Jesus Christ should provide it as a second remedy. Similarly, in Popery today, they do not openly utter this blasphemy that Jesus Christ serves us for no other purpose but to teach us the will of God His Father. They are willing to say that He has redeemed us and purchased the ground of deserving for us, for He has opened the gate of Paradise for us to enter and also that His death and passion daily profit us to reconcile us to God daily when we have offended Him. However, they insist that we should deserve or earn the kingdom of heaven in parts and redeem our sins by various means. Hence, all their satisfactions and the belief that if a man cannot perform all during his life, the rest shall be fulfilled in Purgatory.
Thus, you see how Jesus Christ has only half a place with them in receiving us unto God. In the meantime, they shoulder Him in such a way that free will, merits, works of supererogation or overplus as they term them, and such like things take at least half of our salvation. But Saint Paul tells us that God does not like such partnership. For either we must bring such a full performance of the Law that God may be contented with, or else yield ourselves guilty. If there be even the smallest fault, all the residue deserves nothing at all. For God promises salvation not to those who serve Him halfheartedly or to those who serve Him after a fashion but to those who keep His Law throughout. "He that does all the things shall live," and conversely, "he that performs not all shall be cursed."
However, no man does all the things that are required and commanded in the Law. For whatever good zeal or will we have to serve God, there is always much feebleness in us, and we go to Him limping and make many false steps. Many times we happen to step aside and go astray, and thus, we are all shut out from the promise of salvation concerning our own works, and the curse waits for us, which we cannot escape. For who is so foolish as to claim that he has performed the whole Law? Therefore, if all of us are found guilty of offenses against God, we are as good as utterly undone until our Lord Jesus Christ reaches out His hand.
Therefore, it follows that we must forget the righteousness of the law and lay it underfoot so that it may be utterly abolished. Then, we must go naked to our Lord Jesus Christ for remedy, confessing our own poverty without being ashamed to be defaced with all reproach before God so that we may be clothed again with His glory. Thus, you see in effect what we have to gather from this text where Saint Paul says that Jesus Christ is made unprofitable if men hope to justify themselves by the Law. It has been a common error in all ages that, at the first setting forth and first brunt, men will need to pay God all that is due to Him. In the end, they seek loopholes when they see no power or ability in themselves to do it. "Well," they say, "though we cannot do all, yet will we do somewhat." But in this case, it is not for us to follow our own imaginations, for God will judge us according to His own word. Therefore, let us not reckon without our host, as the proverb says, by making ourselves believe that God will accept what we think good. Instead, let us understand that Jesus Christ cannot benefit us at all unless we seek the fullness of our salvation in Him.
For it is not said in the Scripture that the Father has given us Him as a help to obtain our salvation, but that He is given to us to be our righteousness and life. It follows, then, that in ourselves, there is
nothing but wickedness and endless death until we have recovered the thing in Jesus Christ that we lost and were utterly bereft of in Adam. And these two things are joined together here: namely, that Jesus Christ profits us not at all, and that we have fallen from grace. Indeed, all the grace or favor that we must find at God's hand is communicated to us by the means of our Lord Jesus Christ. This is a very notable point. For everyone will readily grant that we must resort unto God because He is the wellspring of all welfare. However, in the meantime, the majority of people wander in their own imaginations and instead of coming unto God, they go from Him. This can be seen in the Papacy, where wretched hypocrites and the ignorant sort say that their wandering after their saints and puppets, and their martyring of themselves in their foolish devotions, is to gain God's favor. But in the meantime, Jesus Christ is let alone, and no one makes account of Him. Instead, they hasten to some stock or stone which they call their Lady, rather than to the Son of God. And where does this come from? It is because they do not know how God has given us His grace, nor after what manner He will have us to seek it, nor what way and order it behooves us to hold.
Therefore, when we are thoroughly resolved that God is our Father and also know perfectly that whatever we have need of, He will have us to draw it from our Lord Jesus Christ, who is like a spring that was under the earth and afterward is opened and flows abroad so that every man may take his fill of it, then do we know that God's grace cannot be drained dry. However, it does not come to us except through the means of our Lord Jesus Christ. In short, let us understand that all that belongs to our salvation is so placed in the person of God's only Son that He alone must suffice us, and we go straight unto Him and find all our contentment there.
As I said before, let us keep ourselves from this imagination of thinking to purchase anything by our deserts, for it separates us utterly from our Lord Jesus Christ. Now, Saint Paul adds here that we wait for the hope of righteousness by faith in the Spirit. This serves to confirm what he has said heretofore concerning the diversity that is between us and the fathers who lived under the Law. For how was Abraham received into favor but through faith? Yet, he differed from us in one thing. For inasmuch as Jesus Christ was not yet revealed, ceremonies were given to him, and many more were added at the publishing of the Law according to the need which the people had to be so led and guided.
In short, the faithful of all ages have ever sought their whole righteousness in the grace of God. Nevertheless, they were helped by the ceremonies and shadows because the Gospel was not yet so revealed unto them as it is unto us, nor was Jesus Christ (who is the very pledge of righteousness) made yet so manifest. But now let us come to that which Saint Paul says. He sets the Spirit nowadays among the Christians to exclude all figures and shadows. As if he should say that it ought to suffice us that the Son of God has appeared to us for our righteousness. Therefore, we must let go of the ceremonies because the shadows are needless nowadays. And not in this text alone does Saint Paul match the word "spirit" against the shadows of the Law. Truly, when God in old times ordained Circumcision, Sacrifices, and such other things, it was not to set folks at a gaze here below. For all things that are contained in the Law are, in very deed, spiritual. There was a pattern of them shown to Moses on the Mount.
So then, it is certain that the fathers had a spiritual belief as well as we, so they knew they were not washed and made clean by three or four drops of water, nor reconciled to God by the sacrificing of a calf
or of some other brute beast. Instead, our Lord Jesus Christ was their only washing and cleansing, and that He, by the sacrifice of His death, had discharged them quite, or at least would, because the thing was not yet done, but the fathers looked aloof at the thing which was not yet disclosed.
Moreover, it is noted without cause that the said word "Spirit" is set down here to show that the fathers could not embrace the grace of our Lord Jesus Christ but by the means which our Lord had ordained for the time. Therefore, when any man had done amiss, he came with a sacrifice to acknowledge himself worthy of death before God, not to seek his atonement in a calf, or in a sheep, or in any such other thing, for that was to be had in Jesus Christ. Yet, it was necessary that the figure of Him should go before. The same is to be said of the washings and of the residue of those things. In these days, we have the body, says Saint Paul, and therefore the shadows are not requisite anymore. If a man were present before my eyes, would I seek to know him by his shadow? That would be too dark a dealing. And if I might behold him in the face, what a doltishness would it be for me to turn away from him and to go seek some tracings to know him by? Even so, it is nowadays with such as turn back again to the old figures. They turn their backs upon Jesus Christ, not knowing that the rending asunder of the veil of the Temple at His death betokened that all the ancient figures were abolished, and that we at this day may enter into the heavenly Sanctuary, from which we were as good as strangers before.
In short, Saint Paul meant here to declare that his condemning of the Ceremonies of the Law is not to condemn the fathers that used them, nor God that was the author of them, but to show that we in these days have the truth and substance of them. Consequently, the things which were shadowed heretofore are no more so, and therefore we
must content ourselves with Jesus Christ, who has brought all perfection with Him. This much concerning the Ceremonies of the Law.
Now, whereas Saint Paul says that we wait for the hope of righteousness in spirit, he uses a kind of speech that may seem strange. For what is meant by waiting for the hope of righteousness? Let us mark that here Saint Paul intended to draw us away from all things that are to be seen in this world. Because we are too much inclined and subject to sticking fast here below when we have anything for our senses to rest upon, so we cannot lift up our minds aloft. And because men are too fleshly, they ever covet to have all things open before their eyes. But God purposes to try our obedience by referring us to His pure and single word. And we do then honor Him aright when we shut our eyes at all these outward things and hold ourselves satisfied with God's will, which He has shown to us, thinking ourselves to want nothing when we have that. For this word "wait" signifies that we perceive not by eyesight the thing that we wait for (according as it is said in the eighth to the Romans). And so much the more, because the word "Hope" is added to it. Therefore, it is as much as if Saint Paul had said: Verily, my friends, if a man would go about to know the righteousness of Christians (that is to wit that they are God's children, that they are heirs of the heavenly life, and that God accepts them as if they were Angels without spot or blemish), I say if a man would know this after a worldly manner, he should deceive himself.
For we see that the faithful are despised folk, men vouchsafe not to look upon them but askew, they bear a low sail to the worldward, and to be short, there is neither pomp nor outward show in the righteousness that we obtain by our Lord Jesus Christ. For we seek not estimation when we say that before God we cannot rest upon
anything but His mere mercy, and that all our deservings hang upon His mere grace, and that we must go out of ourselves to have Jesus Christ as the full perfection of all goodness and welfare. When we speak after that fashion, it is not to vaunt ourselves, but to confess ourselves to be full of all reproach, so all our worthiness is but dung and filth, and all our works uncleanness, and that we should be loathly in God's sight like wretched Lazar-men that are full of sores and botches if we were not so washed and cleansed by the blood of our Lord Jesus Christ that God did like well of us by His means.
Now then, the righteousness which ought to reign among the faithful is not a thing full of pomp, nor a thing that is greatly gazed at and commended by the world. No, but it is utter wretchedness. And therefore, Saint Paul says here that when the world laughs at our simplicity because they see us hope after that fashion in our Lord Jesus Christ, and every of us humbly abases himself even to the dungeon of hell, to the end we may be lifted up by the grace of God to the kingdom of heaven, although the worldlings do mock and scorn us for it, yet must we hold on steadfastly, assuring ourselves that we shall not be disappointed.
For we know with whom we have left our gage in keeping, namely even with him that has promised to call us to salvation. Therefore, let us walk on in the said faith and embrace Jesus Christ, and when we have Him, let us set light by all the rest. Let us not do Him the dishonor and wrong to shrink away from Him into a corner and to make Him serve our turn but in part, but let us acknowledge that we are justified thoroughly and in all points by His means.
Now, upon this, a man might yet make a question and say: What, I pray you, were the Ceremonies commanded in the Law without cause why? Truly, Saint Paul has answered this matter sufficiently already.
However, inasmuch as men are slow in resolving matters that concern the holding fast of God's pure truth, therefore, he shows anew that there is a difference between us and those that lived before the coming of our Lord Jesus Christ. Also, he had a consideration to stop the mouths of many railers. For if a man preaches God's mere mercy in Jesus Christ, straightway some Mastiff curs or others fall to barking and cast forth store of slanders, as is to be seen yet still at this day. For if we condemn the devilish self-trust wherewith men beguile themselves, intending to obtain salvation by their own deserts, oh, how so say they? That were a condemning of all good works. And after that manner do the hypocrites nowadays slander the doctrine of the Gospel which we bear abroad, as though we meant to give leave and license to do evil, that there might be no more difference between vice and virtue.
Again, if we tell them that their Ceremonies are but pelting baggage, and that the more they take pride in them, the more abominable they are before God, oh, how should that be, say they? Behold, these fellows would abolish all religion, and what a thing were that? Shall God be no more served and honored? Such is the speech and talk that is used nowadays by those cur-dogs, which cannot abide that our Lord Jesus Christ should be the only foundation whereon to settle the trust of our salvation, nor also abide that we should be governed by the pure and all-only word of God. And for that cause, Saint Paul says here that in Jesus Christ there is neither Circumcision nor uncircumcision but faith that works through charity.
In saying that there is neither Circumcision nor uncircumcision in Jesus Christ, he means that God's commanding of the Ceremonies was but for a time, and that we must always have an eye whereto He tended, namely that He meant to maintain the people in hope
because Jesus Christ was not yet appeared to the world. For if they had not had washings, and Sacrifices and such other like things, they would have been dismayed, and the frailty of man is such that they would have quite quailed a hundred thousand times. And therefore, although they saw not yet fully how they should be saved, yet notwithstanding they had therein as it were lively pictures and looking glasses where they might behold the grace of God. Thus, you see how the shadows and figures served but for a time.
So then, Saint Paul declares that he will not in any point diminish the authority of God who had established that Law among the Jews, nor also say that all those things were fruitless and unavailing, but that we, now after our Lord Jesus Christ is manifested, are come to the fullness of time, and therefore that we must have no more veils to keep us from beholding Him face to face, according as He is set forth to us in the Gospel. For whenever the Gospel is preached unto us, it is all one as if we saw God's son crucified presently before us, or as if we saw His blood streaming down, for so much as we be besprinkled with it by the power of the Holy Ghost, as Saint Peter says in his first Epistle.
So then, seeing that our Lord Jesus Christ has by His death and passion opened us the way whereby we may come to God His father, it is not for us to busy ourselves anymore about the things that were appointed for the time of His absence. It is true that He dwells not nowadays in the world, but yet we have His Gospel, which is the accomplishment of all things that are needful to our salvation. Therefore, it is as good as if He were crucified among us, as Saint Paul has said already. Now that we have the understanding of these words in Jesus Christ, that is to wit, that the Gospel is preached, let us come to this addition of His, that there is neither Circumcision
nor uncircumcision, that is to say, that those things must henceforth cease, and men must rest only upon charity.
And wherefore does Saint Paul add the word charity? To show that Christen-folk will not be idle, and that they have enough to occupy themselves about, though they keep not the figures of the Law.
For albeit that it was God's meaning to lead the people unto Jesus Christ, in ordaining the sacrifices, circumcision, and all the residue, yet notwithstanding men being of themselves corrupt, marred all. And truly the Jews were of opinion that they bound God to them in offering up sacrifice, but it was clean contrary. For he that offered sacrifice did there pass a recognition to bind himself solemnly to cursedness, as if he should say, "I am worthy of death," in token whereof a poor beast is here killed and has his throat cut, and is it the beast that has deserved it? No, it is I. You see then that a man might there behold his own sinfulness, like as also it behooved him to seek his salvation elsewhere than in himself. Lo, I pray you how the figures ought to have brought folk to such a lowliness, that all men from the greatest to the least should have condemned themselves, and thereupon embracing the grace of our Lord Jesus Christ, have rested themselves wholly upon that.
But nowadays in the Papacy, there is a like deceitfulness used, in so much that men do falsify all that God has ordained. As how? Look upon Baptism, look upon the Lord's Supper, which were instituted to the end that we should come and protest before God that we hold all things of him. What is there in Baptism? It is showed us there, that we must die in ourselves. And why so? Even because there is nothing but frowardness and cursedness in us, so as we are the children of wrath and utter strangers unto God. You see then in Baptism a man is utterly rid of all his trust in himself. In the Supper, we come to
seek our life in Jesus Christ, and so are we stark dead both the ways. Yet for all this, the Papists ween these things to be meritorious works. And that is the cause why they, by the hellish abomination of their mischievous Mass, have falsified yea and utterly defaced all things that our Lord Jesus Christ had appointed.
For such a work even as it is done by man, or the very working of the deed, that is to say, the very doing of it as it comes and proceeds of man, must (say they) of necessity be meritorious. But therein we see a manifest falsehood. Howbeit Saint Paul meant to go yet further, in rebuking the hypocrisy of such as are so much given to these outward things: the like whereof is still at this day in the papacy. It is true that these miserable wretches take great pains to serve God: they trot up and down without end or measure. But what do they? They martyr themselves in vain things, and such as God never required but utterly mislikes. And yet in the meantime, there is nothing but hypocrisy in all their doings. For what does the devoutest person among them but only make much babbling and mumbling? He must hear Matins in the night, and two or three Masses in a day. He must gad on pilgrimage, and fast the Lent and Saints' eves. He must keep all the ape's toys that have been appointed at the device of men. And what are all these things? Surely if men put their trust in them, they are devilish devices. But although there were none other harm in them saving that every man follows his own imaginations, yet are they but gewgaws and ape's toys before God. And why? For he loves obedience better than all sacrifices.
But if we will obey God, we must serve Him after a spiritual manner, and not with these childish playing toys. Now let us come to that which Saint Paul says, "Circumcision is nothing but faith that works by charity." Hereby he betokens that although Ceremonies be laid aside, we have enough to occupy ourselves with in doing the things
that God commands: that is to wit, that all the perfection and holiness of the faithful consisteth in charity. That is the fulfilling of the Law, that is the end and shoetanker whereunto God brings us. Therefore, if we have charity, let us not think that we are unoccupied. But nowadays, if a man rebukes the superstitions of Popery and scorns them, saying, "Go to, you have much baggage amongst you: when you come at Church you besprinkle yourselves with holy water, you kneel down before a puppet, you scud from altar to altar, you do this and that, and to be short, there is an endless hotchpotch of all manner of gewgaws among you: and poor souls as you be, think you that these things will go for payment?" No, for God will not allow any of them.
They reply unto it again and say, "Why not? Shall God be no more served? What shall we do for Him?" Verily it seems to them that unless they go to Mass, and be shriven, and pay some ransom, and do one thing or another, there is nothing at all done. And indeed we see how they leave the principal undone. For even they that are the devoutest of them will not stick at all, some to keep whores, some to blaspheme God, and some to rob and spoil other men, in so much that if they which pretend greatest holiness can find occasion to pill and poll their neighbors, they will bite them to the bones.
Their cruelty shall be so excessive that they shall be brute beasts rather than men. Thereunto they be full of subtlety and wiliness. It is nothing with them to forswear themselves, if they may beguile any man by it. For they nestle themselves in all kinds of lewdness, bearing themselves in hand that God must serve them for a cloak when they fall once to making of fair countenances, that it may be said they be devout or holy folk. You see then that this hypocrisy is as a den of thieves, as our Lord Jesus Christ himself terms it. And it is an ordinary matter for men to forget the chief principal when they
give themselves to Ceremonies, according also as our Lord Jesus upbraids them, saying: "For your own traditions' sakes you have abolished the law of God, my father." And for the same cause it is said in the fifth Psalm, "Thinkest thou that I will drink the blood of brute beasts? If I be hungry (saith God) thinkest thou that all is not mine? This is the thing that I would have thee to offer unto me, namely the sacrifice of praise."
Now we see Paul's meaning. He mocks the hypocrites which think that all is marred if there be not store of gauds and gewgaws when men should go unto God, and that they may not go to him as it were with banner displayed. According whereto we see how they prank up things with pomp, of lamps, perfumes, and tapers, gay disguised coats, puppets, and such other things. When they have this gear once, to their own seeming they be so well cloaked that God knows no more what they do, and that their vices are well sheltered under such shadow, and yet for all that, they do but spite him openly.
Now Saint Paul laughs that opinion to scorn, saying that although we have none of all those pomps, there is enough besides wherewith to God to keep us occupied, and that is charity. But to be short, Saint Paul meant to tell us here that God's service is spiritual. For when we love our neighbors, it is a token that we love God, I mean when we love them according to God's ordinance. For it is no love to love a man for our own profit's sake, but to love even our enemies, so as we be patient to bear the wrongs that are done us, so as we strain ourselves to do good to such as have need of our help, and so as none of us be given to himself nor to his own peculiar profit, but that we endeavor as members of one body to help each other as much as is possible. If we be once at that point, then does our life sufficiently answer for us, and witness that we love God. But we cannot love him before we know him. Therefore is charity an infallible sign and token
that we be willing to serve God, not in paying him with chaff instead of corn, but by loving our neighbor truly and unfeignedly.
And so let the Papists brag as much as they list of their gewgaws and gay shows wherewith they think to cousin God, as it were to make a mockingstock of him, yet shall the thing that is uttered here by Saint Paul's mouth stand always sure, that is to wit, that such things are naught worth before God. And why? For if Circumcision were abolished when the time and term of it was expired, what shall become of the things that have been foolishly and malapertly forged in the shops of men's own fancies, which took upon them that which belonged not to them, nor was by any means lawful for them to do? You see then what we have to bear in mind.
But before we go any further, we must resolve a doubt which the Papists cast here. For to their seeming, it makes wholly on their side when Saint Paul says that faith which works by charity is the thing that makes all the faithful perfect. And thereupon they conclude that only faith does not purchase us grace, but faith and charity matched together. Put the case it were so, whereunto would it serve them? For whereupon do they ground their merits but upon childish toys? as who should say they would appease God with a Rattle. But Saint Paul's meaning is far otherwise. For although he have hitherto showed the true way how to be in God's favor, yet notwithstanding he minds not to ground our righteousness or our hope of salvation upon charity.
What then? It is enough for him to show that God can find means enough to keep the faithful occupied, although they have no Ceremonies, wherewith the hypocrites beguile themselves, in making that their principal. To be short, we see that Saint Paul is so far off from favoring the Papists anything at all, that he fights directly
against them. Now under the color of that which is spoken here, they have imagined that faith is but a single knowledge that there is a God, and that His only Son Jesus Christ is come into the world for the redeeming and saving of mankind, notwithstanding that the same knowledge be without any affection more than if a man should tell us some story, and we should believe it and hold it for a certainty. After that manner do the Papists speak of faith, and say that when faith is all alone, it hath not yet her full shape before God, but when it is joined with a hearty good will and love of God, then is it fully fashioned say they.
But when the scripture speaks to us of faith, it means the knowledge that is given us by the Holy Ghost: not which flitters in our own brain, but which is sealed in our hearts, in such wise as God must needs have wrought wonderfully in us before we can have been enlightened and fashioned in faith, for there is nothing but darkness in our minds. The light must come from above. Again, we be utterly inclined to distrust, and therefore the Holy Ghost must be fain to set this seal upon us, that we be thoroughly saved by the means of our Lord Jesus Christ.
Furthermore, it is not enough to know generally that Christ is our Redeemer, but faith importeth that every one of us must acknowledge him to be his Redeemer. And is that possible to be unless our Lord Jesus do dwell in us and reign in us, and that we be inflamed with the love of him to give ourselves wholly unto him? The Papists therefore never wist what faith meaneth, notwithstanding that they chatter of it not altogether so well as Pyes in a Cage, which do yet understand some words here and there, but they show so shameful a beastliness as they may be gazing stocks of God's horrible vengeance, in that they have so forgotten the whole phrase of the holy Ghost, and have no more skill of the holy scripture than a
Paynim or a Turk that hath been always in heathenness, and never heard of God the father of our Lord Jesus Christ. Lo in what taking the Papists are.
Now then let us mark well that Saint Paul hath not here imagined a shapeless or unfashioned faith as they do, nor meant to set down charity as the cause of our righteousness, but only intended to show that we have enough to serve God with, without snarling of ourselves in a sort of pelting trifles. However, that we may fare the better by this text, (for we must now come to an end, and the time will not suffer us to proceed any further) if the Papists nowadays do make their brags that they have a more apparent service of God than we, and a service that hath a gayer gloss, let us on our side be well advised that we despise every whit of it. For why? God will not be served after men's likings. Mark that for one point. Besides this, the things which the Papists call God's service are pelting trifles imagined and forged in their own brain, so that it is all rejected, notwithstanding that men do greatly delight in them and like well of them.
And therefore let us have an eye to serve God as he commandeth. Wherein will he have us to be occupied? Not in needless things, but he will have a true trial of us, which deceiveth not. And what shall that be? To walk uprightly and faithfully with our neighbors, every of us to help where need is according to his ability, that no man be given wholly to himself, that we be trusty, that we deal soundly and faithfully, that we live peaceably, and that if we see any man destitute of succor and to stand in need of our help, we in that case do as it were offer a sacrifice unto God, knowing that he calls us to it, to show what love we bear towards him. For if we love not our neighbors which are as it were visible grounds to work kindness upon, how shall we love God (says Saint John in his Epistle) whom we see not,
and which is absent from us and has no need of anything? Therefore if we will serve God well, let us learn to yield him such obedience as he likes of, that is to say, let us walk in such faithfulness and friendliness as none of us beguile, fleece, or overreach his neighbor.
And moreover that we not only abstain from all wrongful or wicked dealing, but also that all such as are called Christians do well bethink them of our Lord Jesus Christ's saying, which is, "Cursed be you that have your several devotions alone by yourselves, and occupy your heads about small trifles, making conscience of everything, and yet in the meanwhile leave the principal points of the law undone, that is to wit, faithfulness, justice, righteousness, and mercy." As if he should say, Is it not a strange thing that men should so mock with God, making a countenance to honor him, as though they took him but for a babe? God will have men to walk faithfully and uprightly, he will have every man to pity and to succor the needy, he will have no man to do his brother wrong, and behold, they on the contrary part will needs busy themselves about Moonsine in the water, and things of no value. They will be full of cruelty, craft, and maliciousness, and yet think to pacify God with things of nothing. Therefore let us learn to serve God with charity, that is to say, let us learn to give ourselves to the things that he calls us to, and to hold ourselves as it were at a stay to the rule which he gives us by his word.
Furthermore, when we walk uprightly after that fashion, we must not for men's sakes forget God. For (as I said before) that is the thing wherein he tries our charity, and by that means we show the reverence and love that we bear towards him. And therefore we cease not to call upon God when we love our neighbors, neither intend we to displease God under color of doing them service, but he is always our mark on whom we have our eyes fastened. Nevertheless, to conclude, like as we endeavor to live as God commands by his word,
and pass not for the gaudies, gewgaws, and Ceremonies of the hypocrites, but walk rightly in pureness of life, and in all faithfulness and upright dealing (as I said erst), knowing nevertheless that when we have done all, it serves not to justify us or to purchase us favor in his sight, and that although we be sure that he takes in good worth the willingness which we have to honor him, yet his so doing is but because he accepts us in our Lord Jesus Christ (as I have declared heretofore) and because we repose the trust of our salvation in him.
Even so also shall we walk in charity and labor to discharge our duty, knowing that by reason of our feebleness we be not able to come near that which God points us to, but yet that we be in the way thereward, and that he must be fain to take us to mercy, whereupon we doubt not but that all our works do like him well when they be so dedicated to him by the blood of our Lord Jesus Christ, for he is the true priest that offers up our oblations and makes them acceptable to God, and he must be fain to step in to make our works pleasant to God his father, specially seeing that even our prayers and the very praises which we yield unto him should be but filthiness if they were not purified by our Lord Jesus Christ, according also as the Apostle says, that it is he by whom we offer up unto God the calves of our lips, that is to say, the sacrifices of praise whereby he is glorified.
But now let us fall down before the Majesty of our good God with acknowledgment of our faults, praying him to make us perceive them more and more, and that we may be so touched with them, as it may bring us to true repentance, and that we may seek all our wants in our Lord Jesus Christ, and that there may be such humility in us, that being utterly brought down, and having put away all false presumptuousness whereby we may be deceived, we may not tend to any other end than to be received through the mere mercy of our God, so as we may come to the everlasting inheritance, and in the
meantime endeavor to walk in such wise in his commandments, as it may please him to bear with our frailty, till he have quite and clean rid us of it. And so let us all say, "Almighty God, heavenly father..."
The Thirty-Third Sermon,
which is the third upon the fifth Chapter.
7 Ye ran well, who hath letted you that ye should not obey the truth?
8 That counsel came not of him that called you.
9 A little leaven sourth a whole lump of dough.
10 I have hope of you through the Lord, that ye will be none otherwise minded. But he that troubleth you shall bear his judgment whatsoever he be.
We know that God has set down such a rule for us to live by, that if we give ear to his word, we shall not be subject to walking at rovers, but sure to hold the right way. And that is a thing wherein the faithful differ from the faithless. For all such as submit themselves to God's word, are not in any doubt or disputation with themselves, whether their doings are allowable or not: for who has power to judge of that matter but only God? But he has given his sentence already. So then forasmuch as man's life is likened to a race: let us learn to follow whithersoever God calls us, and then shall we not
stray as wretched wanderers that do greatly overtravel and tire themselves without any profit.
And for that cause also does Saint Paul in this text set down a double race, the one good which has a right direction, and the other wandering and uncertain. Now it is not enough for men to take great pains: but they must also aim at a certain end. Moreover we see herewithal a true difference between the race that is to be counted good, and the race that does but over-labor men in vain. For Saint Paul lays them forth certainly and infallibly, saying that all such as obey the truth do run well. Lo here a saying of great weight. For thereupon we may gather, that when men be given to their own fancies, or walk only by guess, or receive all that is told them without discretion or skill: they may run swiftly enough, but they shall come never the nearer unto God. When they have spent all their life in traveling, they shall find themselves further off than they were at the first. And therefore let us learn to begin at this point, that is to wit, to give ear unto God who does us the grace and honor to teach us, assuring ourselves that there is none other truth but that which proceeds of him, and that when men follow the devises of their own brain, it shall be but untruth and leasing.
You see then that the way for us to fare the better by this saying of Saint Paul's, is first of all to consider, that all the devotions which men do frame of their own heads, are but mere illusions of Satan, and that all such as do what they like best themselves, may run fast enough, howbeit they shall be never the further forward in the right way, but rather the further back. Then is nothing to be taken and allowed for a good course or race, but only the obedience which we yield unto God's truth. Were this thoroughly well known to the world nowadays, there would not be so much trouble and contention as is seen. For what is the cause that we draw not all by one line, and that
every of us reaches not out his hand to his neighbor? It is for that most men cannot be persuaded to obey God. Therefore the true course of the faithful is well showed to us by the Prophet Isaiah when he says, that every man shall take his fellow by the hand, and say, "Go we, let us go up to the Lord's hill, and he will teach us his ways." Now were we fully resolved of this point, so as we were altogether willing and desirous to submit ourselves to God: it is certain that we should all of us run together, and the foremost should help forward the hindermost, and the weaker sort should not envy such as were their guides, yea and that would give them courage to go on.
But although we see the world full of stubbornness, and every man given to his own liking, yet must we profit ourselves by this doctrine: that is to wit, by imprisoning our senses, that we take not a licentious liberty to do what we list, but that we obey the truth, assuring ourselves that the foundation whereupon it behooves us to build, is the said faithful obedience which we yield unto God's word. And whereas Saint Paul uses this word "Truth," it is specially to beat down all foolish presumptuousness and overweening, because men bear themselves in hand that they be wise enough to order their own life. And out of this overboldness sprang also the Seagull of all superstitions. For if men knew themselves to be such as they are indeed, that is to wit, to be poor, blind, and ignorant: it is certain that they would with all humbleness hearken unto God, and then should not there be so many partakings and sects as there be. But what? As I said afore, men will needs be overwise. Now Saint Paul, to pull down all loftiness, and to rid us of all pride and presumption, says that there is no truth to be found but in the doctrine that comes from God, and that however sure we ween ourselves to be, there is nothing but mere folly in us, except God govern us, and God's word reign wholly over us.
Further let us understand, that to yield ourselves teachable is a far greater virtue without all comparison, than to enter into disputation, and to be inquisitive of things that belong not to us, nor are lawful for us. It is true that faith is not a dotage or sottishness to receive and believe without gainsaying, whatsoever shall be told us: but yet when God speaks, it behooves us to yield him so much honor, as to keep our mouths shut, and to open our ears to hearken advisedly to that which he tells us, and to frame ourselves simply to the same.
You see then that the good race wherein we cannot go amiss, nor be carried aside one way nor other, is to follow the way that God shows us by his word. Otherwise (as I said) we shall but rove, according also as Saint Paul uses the self-same similitude, in taunting all the things that the ignorant and unbelievers do to serve God withal. For although they take never so much pain, yet they do but lose their labor.
But by the way let us mark also how he blames the Galatians for turning aside in the midst of their race, saying that their fault is so much the less to be excused, in that they had begun well, and not held out likewise to the end. True it is that even the ignorantest in the world shall not fail to be condemned if they follow not God's word: but howsoever they fare, we offend much more grossly, when God has once been so gracious unto us as to call us unto him, and to show us his will. Then if we turn head, and forsake our holy calling from heaven after we have been taught in God's school, and entered into the way: surely our fault is double, and we deserve much sorer punishment. This is it that Saint Paul meant in this text by saying, "How now? You ran well." Surely this forwardness of faith is a great virtue, namely when we be ready to answer God as soon as he speaks the word to us: but yet it is nothing worth without holding out. Then if we be so fickle and inconstant, that when we have gone forward a
step or twain, we be ready to run back again, or else to start out on the one side or on the other: such unthankfulness is much more shameful, than if we had never hearkened to God at all: for we cannot so shield ourselves by ignorance, as they do which are bred and brought up in error and misknowledge, who will say, if we knew which is the truth, we would not do so as we should need to be pulled by the ear: but we be in doubt, and we wot not on which side to turn us.
Then if they which have begun to follow God, yea and have had some certain and infallible instruction by his word, do afterward start aside, or go back again: do they not show that they do it not of ignorance, but of willfulness and stubbornness, as though they meant of set purpose to spite God? Now it behooves us to mark well this thing, especially for so much as God is so gracious unto us, as to show us which is the way of salvation, which thing he does not to the rest of the world. For we see many blind wretches, that run and trot up and down, and wot not what they do: but yet they show some desire of serving God. If a man asks them whether they think they do well, or no, they answer, yea: howbeit it is but a weening, they are not sure of it. But we on our side have the warrant of the holy Ghost, which ought to be sealed in our hearts, that the doctrine which is preached unto us is not devised by men, but that God is the very author of it. The holy Scripture is sufficiently proved: we know, without adding of any thing, that God is our guide, so that nowadays there is not so very a dullard or idiot, but he is justly to be condemned, if he receive not the doctrine that is preached and set forth, and may upon his own knowledge judge that he does manifestly make willful war against God.
Seeing that our Lord has done us the prerogative to call us to him, and does still daily allure us and encourage us to come forward, till
we be come to our race's end: if we be weary to hear him, and every of us would fain take his own scope, to follow whatever his own lust liketh: what excuse or shift can we hope to have, that we should not be condemned with the Galatians, for falling to our own byass after we have run well, and been well forward on our way? Yea and we must also mark this saying which Saint Paul interlaceth, "Who hath letted you," says he? He might have said simply as he said in the beginning of the Epistle, that they were quite gone away, yea and utterly revolted as Apostates or backsliders. But he uses the word "Let," to show that it is not enough for us not to turn quite and clean away from God, but that if we do but stop or linger that we go not right forth on still, nor continue always steadfastly in coming nearer and nearer unto God: it is already a very dangerous matter. So then let us beware of Satan's wiles, and not only be afraid of utter revolting from the obedience of our God, but also bear well in mind, that when the Devil shall once have cooled us, and made us to slack our pace, so as we fall to loitering in our going: he shall have gained over much at our hands.
Thus you see in effect what we have to gather upon this text. Now to condemn the unthankfulness of the Galatians the better, he adds, that that counsel came not of him that called them. In the first chapter he had said, "I marvel that you be so soon carried away from Jesus Christ which called you to the grace of his Gospel." For it is good reason that God should be heard when he openeth his holy mouth to teach us. What are we? Wretched worms of the earth, and rottenness: and yet notwithstanding our Lord makes his voice to ring from heaven, to assure us that if he enlighten and guide us, we cannot do amiss, and therefore that we must depend wholly upon him, and rest upon his truth.
But if we give ear to this and that, and when God speaketh we be soaring in the air, and hearken to one that whistleth, and to another that singeth: Is it not too shameful an unthankfulness? If a Schoolmaster sees his scholars prattling together while he speaks to them, or building of Castles in Spain, so as they hear not what he says: the rod must be fain to walk among them, and good right it should so. Verily a man cannot abide that his mate or companion should muse upon other matters when he is talking with him, but he will take it in scorn and derision. But behold, God calleth us, and yet if there come any deceiver to whisper us in the ear, we hearken to him and follow his counsel: which is a token that there was never any knowledge in us to discern the majesty of our God, and to yield him the reverence that he deserveth.
We know that the chief honor that he requires of us, is to have our wits and minds bent to understand what he commandeth and appointeth. For that cause therefore Saint Paul says, that the said counsel came not of God, who had called the Galatians. Now it is certain that he had called them long before that time: Nevertheless he thinks it not enough to have told us once for all how we should walk: but also he holds on still, according also as we have need to have the remembrance of that doctrine to be renewed daily.
Then seeing it is so that God is always at hand with us, yea (as the Prophet Isaiah says, both early and late, that is to say, seeing he has a continual care to bring us to himself, and to draw us nearer and nearer: it is certain that our fault is so much the heinouser if we have one of our ears in the field, and the other in the town, as the Proverb says, and that we be not wholly given to him and to his word. To be short, we see here that the true perfection of God's children, is to offer up themselves wholly unto him, and to suffer themselves to be governed after a peaceable manner with all teachableness, so as none
of them say, this is mine opinion, this is my fancy, this have I learned of men: but always prefer the obedience of faith before all things. For there is none other lamp to guide us aright, than God's word. Mark that for one point.
Now after that Saint Paul has spoken so: he adds, that a little Leaven marreth a whole lump of Dough. This serves to confirm the matter which I touched not long since: which is, that it is not enough for us, not to make any full revolting from God, and to forsake him utterly, and to renounce all his word: but that we must also continue pure and sound, and be as it were untrussed to put ourselves more and more forward, and although Satan devise and practise to cast blocks and bars in our ways to stop us, yet must we not cease to go on forth still. And this is to be marked the better, because the devil shows not his horns at the first (as they say) to withdraw us away from God, but transformeth himself into an Angel of light, and creepeth upon us by bypaths and mines under the ground. And by that means are we beguiled. For to our seeming, this or that is no great matter, by means whereof we overleap it lightly, and strike sail as they say. But we be utterly amazed when the Devil holden us masked in his nets.
To be short, Saint Paul meant to say here, that when men have learned the Gospel, it is not enough for them to profess the receiving of the doctrine that is contained there: but they must also have a pure, sound, and substantial faith, and not swerve aside to the right hand nor to the left, nor be corrupted with any error, nor admit any mingling, but hold fast the pure truth which God shows us. This is the sum of the matter which we have to gather upon this text.
But if ever this warning were necessary, it is necessary at this day. For Satan strains himself to the uttermost, to entangle, yea and to embrace God's word, to the end that men might no more discern
between white and black, but that all Religions whatsoever men list to have, might be taken for good. And such as use that cunning do serve the devil, and have no more fear of God nor Religion, than dogs have. Nowadays, those who are the best upholders of the Pope, perceiving well that their abuses have been so gross and out of all square, as it is impossible to maintain them, say, very well, yet must you not seek such a reformation, as to break off the Eel by the waist as they say: men must be contented with some good mean. And all this is but to cover their filthiness, as if a man that would pluck up a venomous weed, should but nip off some leaves of it, and say, Lo, now it is as good as cut up. Yea but the root is still behind together with the residue of it, which is able to do harm enough, and that is all one as if it had not been touched at all. Nevertheless, the world nowadays is full of such vermin and corruption: for we see that these sticklers and neutrals which row between two streams, would fain disguise our Lord Jesus Christ after such a sort, as he should be Jack out of office, and be no more known, and that the doctrine of the Gospel might be mingled like a hotchpotch. And so much the more does it stand us in hand to mark well the thing that is told us here by the holy Ghost, namely that a little Leaven soureth a whole batch of Dough. Sometimes this similitude is applied to men: for one scabbed sheep is enough to infect a whole flock, as they say. But Saint Paul speaks now of doctrine, as if he should say, that we must hold our own, and not suffer anything to be added to God's pure word, according as we have seen in the second to the Corinthians, how he said that such as give ear to Satan's illusions, are like a woman that hearkeneth to a bawd, whose coming is to beguile and abuse her.
Now as soon as we be so corrupted in our faith: by and by we be alienated from our Lord Jesus Christ, and we break the promise of marriage which is made betwixt him and us, as soon as we swerve aside from the simplicity of the Gospel. And like as in that place he
useth the word simplicity of set purpose: so in this place he says, that if we mingle never so little leaven with the dough, by and by it is all made sour. What must we do then? Whereas it pleased God to show the Jews by his law the true mean to walk in such wise as they should not be harried here and there: in the Gospel he has taught us yet with much greater perfection, because that there he has made an end of all prophecies. Then seeing it is so: let us now frame ourselves thereafter. And although Satan whisper us on either side, let us not be as reeds that are shaken with every wind, but let us be so rooted in our Lord Jesus Christ, as he may make us to endure all winds and weathers by the power of faith, and all assaults that can be put unto us.
To be short, if we will be taken for Disciples of our Lord Jesus Christ: let us not hearken to any other master or teacher than him: for we cannot do him greater wrong than to add anything to that which he brings us. For it is said that it is he whom the father has set over us with full preeminence, and which is the good shepherd, and that they which are of his flock, will hear his voice, and eschew the voice of strangers. However the world goes, we must stand fast at that stay, and without resistance follow whithersoever God calleth us, and suffer ourselves to be so turned and returned by, as we may desire nothing but to submit ourselves to his word as I have declared before. And therefore although that now and then men find fair cloaks to varnish the minglings withal which they put forth: yet let us hold us to that which is said here, namely that a little Leaven is enough to mar a whole batch of dough: according as we shall see many, who to make us swerve aside, will allege, what? It is no renouncing of Jesus Christ, so we hold the grounds of the Gospel, that we be justified by the free goodness of God, and that we can call upon him in the name of him that hath promised to be our mediator. When we have done amiss we flee to the only and everlasting