Part 19
sacrifice of our Lord Jesus Christ; and if there be any small spots or worms beside, they must be borne with and winked at. And especially such as would win by their pride, will say, yea marry Sir, and what else seek we but concord? For we be contented that every man should walk in the doctrine of the Gospel: but yet is not that a matter of so great importance, that it should be so greatly stood upon.
Therefore when the Devil goes about to beguile us with such baits, let us always set this buckler against him, that a little Leaven sours a whole lump of Dough. And in very deed even experience (which is termed the mistress of fools) has well showed in our time how true this Saint Paul's saying is. For we see nowadays that where the Gospel has been preached purely, there are so many diverse opinions as it is horrible to think, so as it seems daily that all should go to ruin, and God's truth is as it were torn in pieces. And whereof comes this, but of men's laziness in that they would maintain themselves in rest, and have their commodities and ease at will, to take their pleasure everywhere, and so have consented to such as came to disguise the pureness of the Gospel? God, therefore, has yielded them their deserved hire. For as much then as we see such examples, let us be so much the warier, and let us so walk in the pureness of the Gospel, as we may refuse all mingling, and utterly abhor it. Now hereupon Saint Paul adds further, that he trusts of the Galatians, that they will not be otherwise minded.
We have seen how the rebukes that he did set down hitherto heretofore, were rough and sharp. Now when men exceed measure, it is always dangerous for discouraging of men, and for casting them into a melancholy. For this cause Saint Paul moderates himself, and seeks still to be at one again with the Galatians. And in good sooth that is the order which all men ought to keep, that are desirous to
build up God's Church. It is true that men's vices ought not to be spared, and especially if there appear any hindrance of the pure doctrine, or to the overthrowing of faith: then must we have a fiery zeal to fight manfully, and to maintain the quarrel of our God. Yet notwithstanding we must labor to the uttermost of our power to bring those back that are gone astray, and to keep still those that are yet in good way, though they be weak and go not forward with such strength and courage as were requisite and to be wished.
Ye see then what the duty of those is which have the charge to bear abroad God's word committed unto them: that is to wit, that in reproving such as were gone astray, their using of severity and rigour should be such, as yet nevertheless they should show some good hope, to the intent that their hearers be not utterly overgrieved, and thereupon fall into wilfulness, and shake off all good doctrine. But every of us must apply this to his own use. For what causes us now and then to gnash our teeth when God rebukes us, and to be forepossessed with such stubbornness that we rebel against him? It is because we be past hope, and thereupon play double or quit as they say. Therefore our Lord labors to bring us back when he sees us so forlorn, or rather in the way of perdition, and he would still fain win us to himself again, howbeit that in the meanwhile we know not the end and intent that he aims at. By reason whereof we shut the gate against him, so as he cannot by any means compass us.
So much the more then ought we to mind well the thing that is showed us here by Saint Paul which is that if our sores be rubbed, although it grieve us and sting us to be sharply rebuked: yet we must not cease to abide it patiently, because God means not to throw us headlong into the bottomless pit, but rather calls us home to himself. And now according hereto, let us mark that there is none other remedy for all our vices, than to yield ourselves to that which God
tells us. For Saint Paul presupposes that which was true: namely that he had preached the doctrine of the Gospel purely, and that he had not intruded himself to put forth his own dreams and dotages, but had purely discharged his duty and the commission that was given unto him. He says now that the Galatians will think all that to be so. And so he shows us generally, that if we have been overseen and the Devil have troubled our minds, and the deceivers also have thrust us out of the way: there is none other help but to hold our peace and to answer Amen unto our God, and to suffer ourselves to be guided by his word, ceasing not to yield him true obedience though he come not down from heaven in visible shape, nor send any of his Angels that bear the badges of his Majesty, but speak to us by frail men, that are not of any great estimation. Lo here in effect what we have to bear in mind.
Now upon this, Saint Paul turns aside the sorest matters unto the Cousiners that had sown their darnel in the Church of the Galatians. "He that hath disquieted you," says he, "shall bear his judgment, whatsoever he be." Hereby he declares that if there be any whom Satan has so sorely poisoned, that they willfully provoke God's wrath upon their heads: we must not be shaken down nor moved therewith. This warning is very necessary. For though we be hard and slow to believe the things that God tells us: yet notwithstanding on the contrary part, when we spy any error, we be ready to run after it, and so you see a froward inclination, which is common nearly everywhere, and a vice more than ordinary. Furthermore, to our seeming we be well at ease, if we can get any covert, to suffer Satan to beguile us though he seeks nothing but our destruction. Therefore, it behooves us so much the more to mark well how it is said here, that such as trouble the Church shall bear their own judgment. For thereby Saint Paul does us to understand, that there are many despisers of God, which make no conscience to pervert all things: so
they may win themselves estimation with the world, and purchase themselves credit, all is one with them, for they pass for nothing but to exalt themselves. Such manner of men do trouble the church a thousand ways. There are others who through vain glory and to seem skillful and sharp-witted, forge new doctrines. That is one other kind of Cousiners. And there are others some so malicious and spiteful, as they cannot brook any peace and concord, according as it is said that the hand of Ismael should be against all men, and all men's hands against him. Then there are a sort that seek nothing but dissension and variance. Seeing then that we perceive that the Devils have so many bolsterers to turn us from the right way: had not every of us need to look well to himself, lest he be shaken down: and to continue always steadfast in the thing which we know to be of our God, whatever this man or that man do babble or prate?
Ye see then that the thing which Saint Paul meant, is that we should not one of us look at another, like sheep which leap one after another into a river or a pit when one is leapt in afore them, or like Cranes and other birds that fly all on a row one after another, no we may not do so: but we must always be constant without swerving aside from the word of God. Mark that for one point. But above all things Saint Paul tells us, that we must not be dazzled at men's gay shows, when they pervert God's pure truth under color of their own skill: but that when we see them to have no regard of anything, nor religion, no fear of God, no awe, yea and that sometimes they be worse than past shame, so that if they once come so far forward as to get the Law in their own hands, they pass for no man, but do after a sort spit even in God's face: I say when we see them become such Monsters, we must wait that God should execute his justice upon them, and show how much store he sets by the souls which he has bought so dearly. And that is the cause why he adds purposely "whosoever he be." For here he intended to deface all the gay titles whereof men vaunt
themselves, in setting up their bristles against God. Like as at this day, whereas the Pope turns God's truth upside down, and through Devilish pride mingles and mangles all things: yet notwithstanding he ceases not to call himself the Servant of God's Servants, the Successor of Jesus Christ, and the Vicar of Saint Peter. The Bishops also suppose themselves to have a very lawful title to suppress all knowledge of the truth, in naming themselves Prelates. But Saint Paul tells us here, that when men are so disguised, they are but Idols for all that, and God is unchangeable and alters neither his nature nor his mind. Then since it is so: although men were exalted to the third heaven, yet ought we to take them for stark Devils, if they go about to mingle aught at all of their own devising, with the pure simplicity of God's word.
To be short, we see here all worthlessness of man beaten down when the obedience of faith comes in presence. True it is that in civil cases there has always been superiority: but yet must God notwithstanding govern still by his word, and his service must be ruled thereby, that our faith may be wholly conformable thereunto: and though all the world should set itself against it, and heap up never so huge and high mountains of most excellent titles even up to the clouds, all must be held but as smoke, yea and as filth and dung.
Thus you see in effect what Saint Paul meant to say. Yet he does it not to excuse the Galatians of their unadvised overshooting of themselves, but to give them courage to return unto God. There are many to be seen nowadays which think themselves to be escaped out of God's hands, and to be quite discharged, when they can say that their Prelates and Shepherds have taught them so. But Saint Paul admits no such excuse, but says that the way for them to escape the damnation that is prepared for the deceivers, is to return to God's pure truth, and not to refuse to be brought back again, though they
have swerved from it for a time. And herewithal also for a conclusion, he does us to understand how dear our salvation is to God, and how great store he sets by it. For whereof comes that which Saint Paul says here, namely that all such as trouble the Church shall give a reckoning of it, and be overwhelmed at God's hand: but of that we are his heritage, and he takes all his pleasure in us, as in them whom he has chosen and adopted, and for that we be as it were his accomplishment, as Saint Paul terms us? Seeing it is so: let us learn to trust in God, seeing he has so fatherly care of our salvation. And so let us learn to put from us all false doctrine constantly and with such stoutness as we ought to do. For we see that God is chafed and moved to anger, telling us that he will never pardon those that have so troubled his. Forasmuch then as we see that God pours out his indignation upon them that have troubled his Church: let us have a zeal answerable thereto, and let us abhor all false doctrines. And when we see men desirous of nothing but to sow some troubles: let us take them as our mortal enemies, let us make war valiantly against them, and let us fight to the uttermost for the truth of our God, assuring ourselves that that is the thing wherein lies all our happiness.
Thus you see in effect what we have to gather upon this strain. And so forasmuch as God has once called us to him, and ceases not to prick us forward daily by exhortations: let us hold us under his obedience. And although we see many troubles, dissensions, and debates in the world: yet let us always stick steadfastly to the truth which cannot deceive us. And forasmuch as we may be soon seduced and deceived: let us pray God to give us wisdom and discretion: and also let us give diligent ear to his word, as which is able to strengthen us against all Satan's illusions, and let us no more be led to dance after other men's pipes, as Saint Paul warns us in the end of this Epistle. Seeing then that we have the means which God has
established to hold us always to be of his house and Church: let us stand steadfast therein. And if we happen to be turned aside through the foolishness and unadvisedness of our flesh: let us by and by hearken to the warnings that are given us here, let us mourn for our faults, and when we have mourned, let us serve our God, knowing that he is ever ready to receive us. And although we see never so great a number of despisers and worldlings which cease not to corrupt and pervert the doctrine of the Gospel, yea and to be utterly sodden in their corruptions: although (I say) that we see such stumbling blocks: yet let us take good heed, that under the color thereof we be not turned away unto wickedness, and so be wrapped in the same damnation with them for following of their steps: but let us go forward to the salvation that is set before us, and whereunto God provokes us daily to come.
Now let us fall down before the majesty of our good God with acknowledgment of our faults, praying him to make us feel them more and more, and therewithal to bear with our infirmities till he have rid us quite and clean of them, and clothed us again with the pureness of his righteousness, which ought to grow in us until it be fully perfect. And so let us all say, Almighty God our heavenly father etc.
The Thirty-Fourth Sermon,
which is the fourth upon the fifth
Chapter.
11 My brethren, if I preach still the circumcision, why suffer I yet persecution? [For] then is the stumblingblock of the cross put away.
12 I would to God that they which trouble you were cut off.
13 For you, my brethren, were called unto liberty: only make not your liberty an occasion to the flesh, but serve ye one another through love.
14 For all the law is fulfilled in one word, which is this, Thou shalt love thy neighbour as thyself.
It is seen that men are so given to their own profit in all their doings, that always they bow crookedly and overthwartly without respect of equity and uprightness. For men's covetousness, and the respect which they have either to their profit or to their ease, doth so blind their eyes, as they can discern nothing. Especially when God's word is to be carried abroad, then if a man forget not himself, and shut not his eyes against the things that may turn him away in this world from walking purely before God: surely he shall never hold on his course, but be still starting out, now on the one side and now on the other. By means whereof God's doctrine is oftentimes corrupted, because that they which ought to bear it abroad, are inclined either to hatred or favor, and are afraid of purchasing themselves some displeasure, or of provoking some anger against them.
Therefore it is impossible to serve God purely in our state of calling, unless we be fully resolved, yea even with an invincible constancy, not to be grieved if we be driven to suffer for the doctrine which we bear abroad: but to fight lustily under the standard of our Captain Jesus Christ, knowing that we cannot come to the glory of his resurrection, but by suffering beforehand with him after his example. The faithful must be fain to fashion themselves unto that. But the case of such as should teach and have the office of preaching God's word, is more particular: for it is certain that the Devil is always practicing to put us out of heart, and he shall find furtherers enough in this world, according as there are full many that cannot abide that God's word should be preached purely and uncorruptly. They will not say with open mouth, that God's name ought to be buried: but yet would they fain devise a fashion of doctrine to their own liking. Now therefore it behooves us to look simply to that which God commands, and to harden ourselves thoroughly to it: according also as we see how Jeremiah was willed to fight, and God promised to give him a forehead of brass, to push against those that should come to assail him. And for that cause does St. Paul say now, that if he listed to preach circumcision, and to make such a minglemangle as the deceivers went about to do: he could rid his hands of all vexation, and make every man to clap their hands at him, or at leastwise he could bring to pass that no man should persecute him and trouble him. For the Jews would easily have granted that Jesus Christ should have been preached, so they might have held still the state of Eldership, and the Ceremonies have been used still, and the Gentiles have been as little untimely born things to come in array in their train behind them. You see then what the Jews' desire was. Saint Paul could have pleased them well in so doing, but that he minded to serve God faithfully and substantially.
But on the contrary part St. Paul shows, that they which labored to overthrow the doctrine that he had preached, sought more the favor and friendship of men, than to discharge their duty. Now then we see what is meant by this sentence where he says, "My brethren, if I preached Circumcision still," that is to say, if I would agree to make a minglemangle, that Jesus Christ might be disguised, and every man have what he would ask: no man would be any more offended with me, I should be welcome everywhere, and I should have credit by it. But now, is it likely that I will be at defiance with all the world, of purpose to be tormented? You see then at a word, that I seek not mine own profit. For what moves these goodly doctors to make such a minglemangle as you see, but that they would fain pleasure every man, and are loath that any man should trouble them in any wise? Seeing that their seeking is for ease and commodity: you ought of good right to suspect them.
Now then we see here, on the one side the thing that I touched not long since: namely that all such as are called of God to the preaching of his word, ought to be fully determined upon this, that although the whole world should step up against them, yet they would not bow, but abide all assaults, being well assured that God will maintain them at their need, and always give them victory, so they follow their vocation in pure singleness.
For we cannot do God any greater wrong and outrage, than to submit ourselves to men's likings, by turning away from his word, either to the right hand or to the left. Neither is it for us to leave any piece of our duty undone, but we must steadfastly maintain the truth of God which is unchangeable, and ought not in any wise to be altered, though men be never so variable and unconstant.
And this is to be marked well, because that although men have some good willingness that God should be known, and that his truth should be preached accordingly: yet the most part will commonly bow, when they see the slanders that are raised of them, and hear men's grudgings and repinings against them, specially when sometimes there shall be so great broils, that all is like to go to wreck.
For if we may maintain God's quarrel as we ought to do, by and by the slanderers will give it out that we be willful. Like as at this day the Papists do charge us, first of all with great rashness, that we, (who be but a handful in comparison of themselves which are so huge a multitude, yea and men of so great experience, which have seen so much, and are had in so great estimation and reputation,) will take upon us to control all the states of the world: and secondly that we be too precise, yea and too malapert, in that we will have all men's heads under our girdle, and do seek nothing else but to overmaster all men, and to make every man to stoop to our lure.
Lo how we be wrongfully slandered. Nevertheless we must rather swallow up this slander, than forbear the doing of any piece of our duty. For why? in this behalf it is not for us to make any composition as it were between man and man. For if two parties be at variance for some sum of Money, or for some Land, an umpire may so qualify the matter on either side, as peace shall soon be made betwixt them.
But if we grant God's enemies their own asking, specially to the prejudice of him that will have his own right thoroughly maintained (as good reason is that it should be:) what a thing is that? So much the more then behooves it us to mark well this lesson, where Saint Paul tells us, that to serve God we must not shun, neither trouble, nor vexation, nor repinings, nor reproaches, nor any thing else,
insomuch that if it stand upon the hazarding of our life, we must go through with it.
And though there be great frailty in us: yet let us consider that God calls us unto him, and that he is able to remedy all our weakness, and to give us sufficient strength to hold out to the uttermost. Howsoever the case stands, seeing he employs us in his service, (us I say which are nothing of ourselves:) we must not dishonor him so much, as to make him subject to men's lusts.
Thus ye see what we have to consider in the first place. Furthermore we be warned therewithal, to suspect all such as seek their own advantage and profit, and all such as disguise themselves, rowing between two streams, and falsifying God's pure truth at every turn, to please men withal. For as I have told you already, we must prepare ourselves to many battles, if we mind to serve God simply.
And we must call to mind this sentence where Saint Paul said, that if his mind were to please men, he must of necessity forsake the service of our Lord Jesus Christ his master. For as I have told you before, the devil will not cease to make war upon us on all sides: and again, men are naturally disposed thereto: every man covets to be soothed and upheld, and to have all his vices cloaked.
To be short, there is none but he desires to be fed and maintained in his recklessness. And therefore if we will be friends with men to frame ourselves unto their wills and desires: Jesus Christ can have no more mastership over us, and we shall not only become unprofitable for him, but also utter perverters of all.
Now, therefore, when we see that those who pretend great zeal for the Christian religion seek their own profit, let us boldly conclude that they deserve not to have any authority. Of which sort are they
which nowadays keep a barking to maintain popish abuses and cease not to slander the doctrine of the Gospel, but labor to bring it in discredit with the blind and ignorant, and yet notwithstanding what is it that the most part of them do seek?
Some to maintain themselves in their estate, with their red hats, horned caps, and crosses: Others run after them like hounds in a chase, and these poor stervelings ply them apace that they may have their wages. Besides this, all that ever is done of these pelting hypocrites, and of all the whole stinging and stinking rabble of shavelings, (what pretense so ever they make) tends to none other end, but to have their dishes always full, so that all their fighting is but for their belly.
Also there are a great number of Neuters, which are contented to have the Gospel preached by halves, but to go to it with so great rigor and severity, "O (say they) it is no reason at all, for the world cannot away with it. And why should not men pass much for Ceremonies (say they)? Although they sprung of superstitions and abuses, yet should we not go to work so roughly: for that were too importunate dealing."
All they then which cannot abide to have the filthy dregs and corruptions of Popery cut off to the quick, do certainly aim at none other mark, than to eschew persecution, and to shrink away from it. And would God that examples of it were not too rife.
But nowadays you shall see an infinite number of such as would be ashamed to withstand the Gospel in all respects, consent well enough with us to say, "In deed it is true, but yet many things had need to be borne withal, and we had need to go to it with gentleness and modesty." And what moves them to this? What foundation have they? See I pray you what they allege.
"O (say they) we see fires kindled everywhere: and what a thing were it to move yet further troubles that should make them greater? It should seem that we be bent of set purpose to provoke those that are already enemies to the Gospel, and have the sword in their hand, and are able to rend all up by the root: were it not better to bear with things awhile, till God had given some rest to his Church?"
It is certain therefore that such folk as desire to make truce with those that fight openly against our Lord Jesus Christ, are full of treason. And so see ye the second warning that is to be marked upon this text.
Furthermore when Saint Paul says, that the stumbling block of the Cross shall be done away, he means that the world shall no more be so provoked to refuse the doctrine of the Gospel: for when we preach Jesus Christ crucified simply without any mixture, that doth he purposely name the preaching of the Cross.
Now the world would always fain have solemnities, and first of all we see that many men's ears itch, and they desire nothing but that men should flourish in Rhetoric and painted speech, and such other like things. Again we see that many are ashamed of the simplicity of the Gospel, because that if the great and small should be coupled together, it might seem that it tends to the pulling down of all highness. And should men be spoiled and robbed after that manner of all their glory [think they?] Many therefore are ashamed of that.
Now for this cause Saint Paul says, "Go to, it is the preaching of a Gibbet or Gallows." It is true: for to the intent to open unto us the Kingdom of heaven, the son of God was fain to suffer our curse, and to endure that death which is so slanderous before men, yea and to be cursed of God's own mouth according to the saying of the Law, "Cursed is he that hangs on tree."
Then was our Lord Jesus Christ fain to come to that point, that he might be our borrow. To be short, he was as good as overwhelmed. And we see how the Prophet Esay says of him, that he was disfigured like a poor Lazerman, so as men vouchsafed not to look upon him, or to count him in the number of men. Also we see how the .xxij. Psalm says, "I am a worm and not a man, I am a mockingstock even to the rascallest sort: insomuch that the thief did scorn him and scoff at him."
Well then, at the first sight this doctrine seemeth unworthy to be received. But we must bethink ourselves what Saint Paul says in another text: that is to wit, that the world knew not God in true wisdom, and therefore he was fain to use another fashion of teaching, which is by foolishness. For were we thoroughly wise, as we would be taken to be: we have as good an instruction as can be, in beholding the skies and the earth. We see there a mirror wherein God shows us his infinite goodness, power, righteousness, mercy, and wisdom. And so we see there the great treasures of God's wisdom, which ought to ravish our wits to wonder at it.
But who fares the better by it? Nay, contrariwise, we see men cobble up God's benefits and fill their paunches with them, without any thinking upon him at all, and not only that, but also to kick against him that has pampered them. And when they ween to do God service, they pluck away the honor that belongs to him, and set up idols after their own fancy.
Seeing then that the world has not known God in true wisdom, and by the order of nature: God was fain to try another way, as he did. For if we judge after our natural wit, it is a kind of stark folly to say, that the son of God, the head of the Angels, the Lord of glory, the wellspring of life, the person to whom all majesty belongs, was not
only made a mortal man, and clothed with our state: but also utterly abased, (as Saint Paul says in the second to the Philippians) yea and became subject to our curse, and bore the name of sin, which is more.
When a man speaks to us in such phrase of speech, it must needs seem strange to us as it is in deed. But we must submit ourselves with all lowliness, and consider that forasmuch as we have not profited by the things that God has showed us from the beginning both in heaven and earth, we must be fain to come to this other school.
Thus much concerning this strain where Saint Paul says, "then is the stumbling block of the Cross put away." But to be short, we must gather upon this Text, that if there be any absurdity in the Gospel according to our understanding, the same must not make it out of taste with us, but we must consider that God intends to try our obedience, by sending us to the death of our Lord Jesus Christ, and that there we see as it were the gulf of hell, seeing that the son of God is there to bear our condemnation, and is become our surety there to pay all our debts.
Again let us consider further, that from death there was a goodly passage unto glory, which appeared in his resurrection. For the Son of God having suffered through infirmity, (that is to say, according to the ordinance of God his father, and according to his own good will also, whereby he consented to submit himself to such bondage) and having suffered in such wise that he overcame death by the power of his holy spirit: he obtained such a victory, as all knees must now bow before him, and he has a name above all names, and men must know that all the Majesty of God appeared and shone forth in his person.
Thus you see that we need not to be ashamed of the Gospel. And above all things let us hold fast that which Saint Paul in the first to the Romans calls the power of God to the salvation of all believers.
Then as for the worldlings and such as are swollen with pride and overweening like toads, let them despise the Gospel as much as they list, and let them perish in their own cursedness: and in the meantime let us with all humbleness of faith embrace the Son of God, who offers himself to us of purpose, to lift us up to the glory of the kingdom of heaven.
But here is yet more: namely that Saint Paul matches Stumbling, and the preaching of the Gospel together as things inseparable. It is true that we must eschew all stumbling blocks as much as is possible: for woe be to him by whom stumbling blocks come. But yet must Jesus Christ reign, and have his full scope, though all the whole world should stumble at him.
The word Stumbling block, importeth a stop, hindrance, or let, as if there were a rough and stony way that had some thorns and bushes, or some other comberances in it, the same were a means to make men stumble. Now it were to be wished that Jesus Christ might go on freely, and that all the world would receive him, and that nothing might stop the preaching of the Gospel from the one end of the world to the other. I say we ought to wish it as much as in us is. Howbeit let us learn that God intends to try the obedience of our faith, by giving Satan the bridle who casteth many stumbling blocks and cumbrances in our ways.
To be short, our Lord Jesus Christ is not without cause called a stone to stumble at, and a stop for all men to dash against, and by that means to break their necks. And in the end (as it is said in Saint Luke) they must be crushed by that stone, for it is too hard for their
stubbornness. And this is very much for our behoof. For we see many men so nice, that if men agree not to the Gospel out of hand, they think themselves quite and clean discharged and set free before God, from maintaining the quarrel or case any longer.
If all Kings and Princes had caused it to be proclaimed by the sound of a trumpet, that there should be no more fighting against God's truth: every man would make countenance to be of the same mind. But nowadays you shall see great cruelty, tyranny, spitefulness, menacing, and such other like things. Again you shall see that the most part of the enemies are as greedy wolves that desire to devour all, and seek to shed innocent blood, to the intent that they may have their goods. Others have a frenzied zeal, insomuch that they would fain have the name of God clean wiped out, and the doctrine of the Gospel utterly quenched.
When men see this: oh (say they) I will not meddle with it. What? Shall I bring all the world in my top? Is it not manifest that they which have tasted this doctrine are but a handful of men, and that all others are enemies to them, or else they do reject them or laugh them to scorn, or at leastwise bear a poisoned and malicious heart against them? You see then, that very few are so strong, as to bear out the stumbling blocks of the Gospel, when they see as it were logs cast in their ways, and that Jesus Christ is hindered by Satan, and by the practices of his underlings.
Oh (say they) we must needs back again. Yea and what a number are to be seen at this day, which will say that this doctrine brings store of stumbling blocks? Again, see I pray you what diversity of opinions it has (say they). Behold such a one speaks thus, and such a one thus. Furthermore when the wicked sort which set their tongues to sale like harlots in a Brothelhouse, and cast out blasphemies against God
and his word, find any cloak either to despise or to reject the Gospel: by and by many wretched folk have their tongues filed to say, Alas, we see that this doctrine brings great stumbling blocks with it. Yea and Jesus Christ should not be that which the holy Scripture reports him to be, if the Gospel caused not many stumblings.
But yet must we not be dismayed at them: we must rather overcome them. Thus you see what we have to gather upon this strain, where Saint Paul says that we shall never hold out in the faith of the Gospel, except we be armed with such constancy, as not to turn out of the way, let Satan do what he can. Verily (as I said afore) we must (as much as we can) eschew all stumbling blocks, and go on forward, and put them aside. We have seen heretofore how every of us ought to behave himself, insomuch that the Prophet Esay speaking of the preaching of the Gospel, says that the way must be made level, and that the thing which was rough and crooked before, must now be made smooth and straight.
Well then, we must do what we can that it may be so. Howbeit forasmuch as God will have us to be humbled, and that there must needs be stumbling blocks and cumbrances, and it cannot be but that Jesus Christ must reign in the midst of his enemies: let us go forward and defy all Satan's practices, and not dislike of the Gospel for it, though we see never so many stumblings and stumbling blocks abroad in the world.
Now Saint Paul, having said so, adds, "I would to God that all they which trouble you were cut off." It may seem at the first blush, that Saint Paul is moved here with too much choler, when he wishes that all those which sow their darnell and errors abroad to pervert God's pure doctrine should be dispatched, that the devil might possess them, and that they might never find mercy at God's hand. For so
does the word "Cut off" betoken. But we must mark, that the zeal which we ought to have of God's glory, forgets all worldly respects when they are put into the balance together.
Howbeit before we go any further, let us first note that in this word "Cut off," Saint Paul has spoken by a similitude. For those rascals that had corrupted and falsified the doctrine of the Gospel, strove for Circumcision. "Well then," says he, "pare off and cut off as much as you list, and yet all your seeking is but to have other men busied about such pelting trifles as well as yourselves. But as for me, I would that all such deceivers were quite and clean cut off, and that God would sink them or root them out, and so cast them off and damn them, as they might not have any hope of salvation."
Now let us come to that which I have touched. I told you shortly, that when men make war against God, we must become such deadly enemies unto them, as we must utterly put out of mind all kindred and friendship, and all that else is: for otherwise we do not our duty in any wise unto our God, who, seeing he bears the name of our father, and does us the honor to take us for his children, ought at the least to have his glory esteemed of us above all things.
But we must pass on yet further. For what is the Majesty of God? Again, how precious ought his truth to be unto us? Moreover, seeing that he doth so join his glory with our welfare, as we cannot procure the one without the other: yea and that we can neither profit him nor disprofit him, though we were never so zealous to maintain his quarrel, for he has no need of us, neither needs he to borrow our helping hand, but yet he makes us his deputies or agents, to none other end but that every of us should seek his own profit, howbeit not of this world, nor in these corruptible things, but in the everlasting salvation of our souls: seeing (I say) that God employs us after such
sort, and we notwithstanding be still reckless and cold: is this treachery of ours excusable? Nay we must come to that which is said in the Psalm, "The zeal of thine house hath eaten me up, and the railings of them that railed on thee, I have taken to myself."
Certainly, this was fully accomplished in the person of our Lord Jesus Christ, as in the head of the Church. And Saint Paul shows that we must be fashioned like unto him as our pattern, so that whenever we see God's honor defaced by men, every of us must set himself manfully against it. Thus you see briefly that the rule which we must gather here, is that we must prefer God's honor before all things, yea even before a whole million of lives if we had them.
Then is it not for us to spare men, when they strain themselves to the uttermost of their power to trample God's name under foot, to turmoil the doctrine of salvation, to bring to pass that we might no more know what religion to stick unto, and to drive away all peace utterly out of the Church. Therefore if we see men apply their endeavors that way, is it not reason that we should be their adversaries?
Truly if it be possible, we must procure friendship and agreement with all men, yea on our own behalf, and so far forth as lies in us, says Saint Paul to the Romans. But when we see these naughtipacks advance themselves against God, and thrust forth their horns to doss at him: it is good reason that every of us should step forward, and show indeed that we are no more our own men, but that for as much as our Lord Jesus Christ has bought and paid for us so dearly, he ought of right to be Lord both of our life, and of our death.
Ye see then why Saint Paul makes here so sharp a wish, namely that they which had troubled the Galatians might be utterly alienated from God, and drowned in the gulf of damnation.
Now if it be objected that this wish is against the rule of charity: the answer is easy enough. For we are bound to love our enemies, yea though they persecute and vex us: and although they seek nothing but our destruction, yet must we procure their welfare and salvation to the uttermost of our power, and we must have pity and compassion of them to see them so given over unto Satan. Thus you see what charity imports. But yet for all this, God must be above all, as I have declared already. Therefore Charity is between man and man. When any man shall have done me wrong, I must forget it. Though he bear me malice, yet must I procure his welfare. But when it comes to the maintaining of God's quarrel, there men must be esteemed less than nothing as I have said already.
Yet notwithstanding we do clean contrary. For what else is the common practice, than to stoop and strike sail when God is misdelt with? And yet in the meanwhile every man will follow his own right to the uttermost. As for example: There is a man that has committed a very heinous crime, he deserves to be punished: and if he be not corrected there is an evil gap opened to bring in corruption. There is some man of authority, and (to go no further) they that ought to show the way of salvation, they that preach the word of God, even they I say are seen to live wickedly, they be ribalds and lewd folk that serve to no purpose but to make confusion and debate. And yet for all this, they must not be cut off, they must not be handled roughly will some say. A drunkard, a whoremonger, a varlet shall be maintained. To be short, there shall be nothing but contempt of God, and the Gospel shall be unregarded everywhere, and yet must all of it be suffered under color that there must some clemency be used: yea marry, and in the meanwhile God's honor must be left at random.
But if ye do never so little touch these men that are so gentle, or at leastwise pretend to be so: by and by they fall out into deadly
defiance, saying: why not? such a man has done me such a wrong. They fight it out to the uttermost. Well then, they endure all things that can be at the hand of Satan's underlings, yea even to be buffeted and boxed about the ears by them with shame enough, as Saint Paul says in the second to the Corinthians: and yet in the meanwhile they cannot abide that God should be avenged of the dishonor that is done unto him.
Now then we see that Saint Paul's zeal was well ruled, and if any man had done him wrong in his own person, we know he would have been patient in that behalf. But now that he sees God's Gospel coming to such an afterdeed: he cannot abide that: but sets himself against it, wishing that such men were damned. Yea verily: for he had no regard of himself, but (as I said before) preferred God's honor before all the whole world. Thus you see how we may be safe from straying: namely if we look simply unto God, and give not heed to our own affections, but be governed by the spirit of uprightness and discretion, so as God make us to discern how far forth we must fight, and how far forth we must resist.
Then if we once have such discretion, and be governed by the Holy Ghost, we may, with Saint Paul, with David, and with the residue of the holy Prophets, defy men when they go about to turn us away from the pureness of the known doctrine: yea, and we might curse the very Angels if need were, according as Saint Paul has said heretofore, where he defied the Angels of heaven, if they should set themselves against the doctrine of the Gospel that he had preached. Not that the Angels do ever set themselves against it: but that if it were possible for them to do so. As if he should say, put the case that an Angel should go about to overthrow your faith: yet should ye rather send him to hell, and hold him for a fiend, and curse him, than be turned aside from the right way by him.
You see then that we must in all respects rest wholly upon God: and moreover, let us be afraid of that saying, as though we heard it thunder from heaven against all such as trouble the Church. For though it be but Paul that has spoken it, yet did the Holy Ghost guide and govern his tongue. For as much then as he was the instrument of God to utter the said sentence: it is as much as if unrepeatable judgment were already given against all such as go about to break the union of faith, and the agreement of brotherhood that ought to be among all God's children, and to sow errors and heresies to falsify the pure truth.
Furthermore, God shows how dearly he loves us, (as has been declared this morning) wherein he gives us a warrant of the fatherly care which he has of our salvation, in that he takes such vengeance on all such as would disappoint the same. And finally he says, "Brethren, ye are called to freedom: only make it not an occasion of fleshliness, but serve ye one another in love, because it is the true fulfilling of the Law, and the very square also whereby we must rule all our works."
Here Saint Paul shows, first, that his striving is not to bring to pass that men might live at their own ease, and everybody sport as they list themselves: but that we might be free before God. And that is well worth the marking. For as soon as this word freedom or liberty is spoken of, every of us is so inclined to his fleshly lusts, that by and by we think with ourselves, very well, then may I do what I list, I am no more restrained, I need not any more to think myself so much bound, nor to make so great scruple of conscience as I have done. Thus you see how that under the pretense of liberty, every of us makes himself thrall to his own affections. For it is a policy of the Devils, to deceive and beguile us in the things that seem to be good, yea and to turn them to the clean contrary.
For (as I have declared heretofore) it is certain that all such as covet to live after their own liking, become wretched bondslaves, and are held in straiter bondage than such as are set in the stocks or manacles. And why? Let us consider a little what tyranny there is in our lusts and passions. If a man follow his own lusts, surely he must needs shake off all shame, and forget himself, and become a very beast. Lo here the goodly liberty that all men seek commonly by nature.
But I have told you that the liberty whereto Saint Paul exhorts us, is another manner of thing. It is not that we should run as rovers, and have no bridle to hold us in awe: but that we should consider what God requires of us, and be ruled by his holy word, and none of us become so lordly as to say, this or that must be done. For when men take upon them to rule us by laws and ordinances of their own making, it is certain that they do but (as you would say) make infinite cords to strangle poor souls withal. Saint Paul then shows that the liberty which he preached, and for the maintenance whereof he stood so stoutly against the deceivers, is not that men should overshoot themselves and take leave to do what they list, but that they might freely serve God, and be no more racked and tormented with unquietness, as we see poor ignorant souls to be, who being held fast in superstition, are evermore in doubt and grudge of conscience, making questions of everything, and never being resolved of any one point. Of which sort also are the Papists, who have an infinite number of doubts among them. And no marvel at all: for they know not to what master they must yield their account. Every of them talks according to the disposition of his own brain: [one says] to my seeming such a thing would be good: [another says] Lo this my devotion tells me: [and the third says] it were good yet that this or that were done more.
Now when they be once entered into such a maze, at length they fall to doubting whether they may comb their heads or no, and make a scrupulousness with which finger they should feed themselves, and of everything else. To be short, there is neither end nor measure of their fondness. When Saint Paul intends to show what it is to be wrapped in men's traditions: he says that when they have once forbidden to eat flesh, anon after they forbid to taste it: and when they have forbidden to taste it, soon after they forbid to touch it. You see then that the way for us to maintain the liberty that is purchased for us by the death and passion of our Lord Jesus Christ, is first to know in what wise God will be served and honored, to the end we be not tossed with so many scruples of conscience for want of discerning what is good or evil, but determine fully and certainly with ourselves, to follow God's word, assuring ourselves also, that in so doing we cannot do amiss.
And secondly to serve one another's turn, that none of us be so addicted to his own self as to overmate his fellows, but be so gentle and kind-hearted as every of us have an eye wherein he may advantage or succor his neighbor: abstaining from all offense giving so as it be not said, "I care not for such a one or for such a one, I pass not whether he sink or swim:" but that (for as much as our Lord Jesus Christ has linked us together to be members of his Church) we hold fast the said doctrine, that is to wit, first that God be honored and served among us as he commands, and secondly that we agree in such wise together, as we labor through meekness to match ourselves one with another, and to serve one another's turn, notwithstanding that we be free still Godward as in respect of our consciences.
And now let us fall down before the majesty of our good God with acknowledgment of our sins, praying him to make us so to feel them, as it may humble us before him, and draw us to true repentance, and
we go forward therein more and more, groaning continually under the burden of our sin, till we be quite cleansed and utterly rid of it: And that it may please the same good God to bear with us, and not to handle us so rigorously as he could do, but to guide us in such wise by his holy spirit, as he may both forgive and forget our sins, till we be fully cleansed from them. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth. &c.
The Thirty Fifth Sermon,
which is the fifth upon the fifth Chapter.
14 For all the Law is fulfilled in one word, which is this, Thou shalt love thy neighbor as thyself.
15 If you bite and devour one another, beware that you be not consumed one of another.
16 But I say unto you, walk after the spirit, and you shall not fulfill the lusts of the flesh.
17 Surely the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh. For these things are one against another, so as you cannot do all things as you would.
18 But if you be led by the spirit, then are you not under the Law.
We see that Moses, intending to bring the law into a sum, to the end we might know what was taught us and told us, says that God will be loved of us, as good reason it is that we should first stick unto him and be knit unto him, and afterward that there should be such a bond of friendship among ourselves, as we might be knit together as members of one body.
And our Lord Jesus Christ also says that that is the thing whereby his disciples may be known: showing therein that he brought not up any doctrine contrary to that which God had always given to the people of old time. And for that cause, Saint Paul says now, that the fulfilling of the law consists in this word, that we love our neighbors.
Not that God ought in the meanwhile to be forgotten (as I have told you heretofore) for it is good reason that he should be set foremost, and be preferred before all his creatures, in so much that for his sake we ought to forget even our father and mother, our wife and children, and all that ever is in this world. Nevertheless, to love God, and to love our neighbors in their degree, are not things contrary.
For when every man walks in charity, thereby he shows the love that he bears to his God, according also as I have declared. And that is the cause why I stand no longer on these points. To be short, if we be given to ourselves, it is a token that we know not what it is to carry God's yoke: for that is the thing whereunto our own nature drives us.
Now (as we shall see anon) men are wholly inclined to all evil, and therewithal they give the bridle to all their lusts, they make war against God, and all their whole life is nothing else but a rebellion, which shows that the devil does so possess all our affections that God cannot weigh with us, till we have beaten down all that is of our own nature.
Now then we know that he who loves his neighbors, seeks not his own, nor is given to himself. That therefore is a true and certain proof that we be desirous to obey God, and to rule our life according to his word. Also, our Lord Jesus Christ begins at the same point when he intends to show briefly what his doctrine is: It is (says he) a learning to renounce or forsake ourselves.
For so long as we follow our own trace, we must needs go full contrary to God's will. So then it is not without cause that Saint Paul says in this text, that the whole law consists in this point, that we love our neighbors. But it behooves us to mark, that by this word neighbor, God means not our kinsfolk and friends, at whose hands we hope for some profit or advantage, or which have deserved some recompense at our hands: but he will have us to have an eye to the common alliance which he has set among us.
Therefore we all are formed after his image, and we bear his mark. Besides this, we all are of one nature, and that ought to hold us in true unity and brotherhood. But many make themselves unworthy of it: for some are full of wiliness and malice like foxes: some are full of pride like lions: some are like ravening wolves, that seek nothing but to devour all: and others are full of shrewd turns and harmfulness [like Apes.]
All these (as much as in them is) do cut themselves off from the array and company of neighbors: but in this case, we may observe God's order. And although men on their side deserve not to be counted and taken for neighbors: yet notwithstanding in bearing them love, we show it is good reason that God should overweigh our own naughtiness. We see then that such as are our enemies and labor to devour us, do notwithstanding not cease to be our neighbors, in respect of the order that God has set.
And for the same cause also our Lord Jesus Christ tells us, that it is no charity to recompense him that has done us a good turn or service, nor to love those whom we like off, or at whose hands we look for some profit. For the heathen do as much as that comes to, but they do it not to obey God and his law, and when we have regard of our own profit, it is rather a loving of ourselves than any point of charity.
For the marks that charity shooteth at are God and the communion or fellowship that ought to be among us, as I have said afore. Now then we see it is a true proof that we be desirous to love God when we endeavor to do good even to them that are unworthy of it. Moreover, the adding of this saying, as ourselves, is not to the intent that every man should first love himself, and then afterward love his neighbor next.
But our Lord meant to rip up the sore that hinders us to live in charity: which is (as I have told you already) that if men were not so given to self-love as they be, there would be good love and agreement among all men: but forasmuch as we be so much given to love ourselves, and the excess of that affection blinds us in such wise, that it bereaves us of all reason, equity, and uprightness: therefore God says that we must love our neighbors as ourselves. For were not that said expressly: we would talk much of loving our neighbors, and say they ought to be loved: but all would be but dissimulation, after the manner of these hypocrites, which protest that they would their enemies no harm, but rather that they wish them good, and could find in their hearts to procure them good.
But let us come to the trial that God sets down here, and let every man look into himself, and then let him judge whether he loves
himself too much or not, or whether the love that he bears towards his neighbors, be not over faint and cold.
To be short, here God meant to remedy the hypocrisy wherewith we be too much blinded. Also, he meant to waken men, that they might learn to leave their flattering of themselves when it is said, it is not enough for you to love one another, but you must love your neighbors as yourselves. And thereby we see how far we be wide from the perfection of the Law, and that it stands us in hand to fight against our own nature that we may obey God.
What is then the true exercise of Christians? It is to acknowledge and bewail their own sinfulness and infirmity in discharging their duty towards God, and thereupon to labor and endeavor to win of themselves from day to day, so as their lusts may not overpower them, but rather that God may have such superiority, that instead of loving ourselves, we may labor to employ ourselves in doing good wherever he calls us.
Furthermore, Saint Paul having showed the perfection of the law, and the mark that we must aim at to rule our life according to God's word, adds that if men do bite and snatch one at another like dogs and cats, they must needs be consumed in the end. And this is to shame them the more, who are so fleshed in their quarrelings and brawlings, and do so close their eyes against all reason, that they care not what come of it so they may satisfy their lust of revenging.
And what shall you learn by it says Saint Paul? Naturally you covet to preserve yourselves: for that is common to us even with the beasts. You see that the beast which has neither reason nor understanding, does notwithstanding labor to preserve himself, and shuns harm. Much more reason is it that men which discern between good and
bad, should have the same endeavor of maintaining themselves, and of continuing safe and sound.
But now let us see what follows upon hatred, quarreling, brawling, strife, railing, and such other like things. It follows that we must all be consumed in the end. Needs then must the devil have utterly bereft them of all reason, which rage and rush forth after that fashion in their excessive hatred, and cannot by any means be moderated.
To be short, Saint Paul shows that although there were no Law of God to make us afraid to offend him: yet if we were well advised or had any drop of discretion in us: we should have some stay of ourselves, so as we should not quarrel and brawl one with another as we do. But we run willfully and as it were of set purpose into our destruction: and that is against nature.
You see then how devilish men become when they be once chafed, insomuch that they seek their own decay. And why do we hate our enemies? It is because we will needs give bridle to our affections. But mark our excuse: O (say we) they meant me harm, they procured it, and they have done it. Very well-what for that? What shall thou win by making two devils of one (as the proverb says)? or by seeking to make the fire to burn hotter which is kindled enough and too much already? It will but double his rage and make him fiercer than he was before.
Seeing it is so: why wilt thou go about to end the matter with the destruction of you both? However, if we should do it in none other respect than that, it were not enough: for therein we should be too fleshly. For if I abstain from all hatred, because I should receive harm by it, I do still seek my own profit. But God will have us to shut our eyes continually in respect of ourselves, and to shake off all ill
will, and to tread all strife underfoot. And why? To the end that he himself may have all mastery over us.
And although men give us cause to hate them for their naughtiness: yet notwithstanding forasmuch as God has knit us together, let us abide in that unity. Therefore the honor that we must yield unto God, is to renounce ourselves, to the end we may love them that hate us. And as I have told you already, this warning is not superfluous. For Saint Paul's intent is to shame such as are so fiery at the first dash, that reason can neither appease them nor stay them.
Therefore, when men are so hot, and fling themselves at all adventure: things must be alleged agreeable to their nature, to make them ashamed, that they may be drawn to the obedience of God. Saint Paul then meant here to bring us by little and little to the overcoming of all our affections, which are too far out of square, to the end that whenever we be provoked to hate any man, or to be revenged of him, we may consider thus with ourselves: what will be the end of it, but that we shall one of us consume another like dogs and cats?
And when we have considered that, we must proceed yet further: which is, that although our hatred might advantage us never so much, although we might always have the upper hand of our enemies, and although we could bring all our practices and attempts to effect: I say although we might have advantage by giving head to our passions: yet were it but a provoking of God's wrath, seeing we could not yield so far unto him, as to love those that are unworthy.
Since the case standeth so, let us be afraid and submit ourselves with all humility. And forasmuch as it is a hard thing, let us fight so much the more manfully, till God has gotten the mastery, and we renounce ourselves as I said, forsaking all our own nature, to the end that we
may keep the sacred unity which he did set among us when it pleased him that we should be one flesh.
Now thereupon Saint Paul adds, that if we mind to restrain the lusts of our flesh from reigning in us: we must walk in the spirit. Furthermore, the battle is right hard: so that we do not what we would do: but although God have reformed us and touched us to the quick, so as we would fain please him in all points: yet notwithstanding we shall not yet attain to perfection, because our own nature will always lead us unto evil.
But before we go any further, we must mark that by the word Flesh, Saint Paul means all that is in man, and whatsoever we bring with us by our birth. According also as our Lord Jesus Christ declares sufficiently in the third of John. That which is born of flesh (says he) is flesh. By the word Spirit he means not the Soul of man, but the grace which God gives us when he brings us back to his obedience, and corrects our vices and all that is contrary to his word.
And the terming of men by the name of Flesh in the holy scripture is in way of contempt. But yet in this text it is a mark of vice and corruption. Sometimes when the Scripture speaks of flesh, it says: very well, what else are men but flesh? that is to say, but rottenness? Again, all flesh is grass. And again, what are the Egyptians? They be flesh and not spirit.
You see then that under this word flesh, men are taught their own frailty, and done to understand that they be but earth and dust, worms, and worm's meat. And this serves first of all to humble them. But when flesh is matched against Spirit, then are not men taken in their first state as they were created of God: but it serves to show that they be corrupted and full of infection and wickedness, so as there is
no taste at all in them to discern aright, but they are utterly perverted in all their lusts.
You see then that whereas our Lord Jesus Christ says we be flesh even from our birth: his meaning is that we be blind wretches, which have no wit at all to come unto God: and that although he have put an understanding in us to discern good and evil: yet notwithstanding we be grown brutish, and cannot come to him, and all the reason that we have, serves but to make us unexcusable: and finally that we covet nothing but utter evil, and that look how many affections we have, so many are the enemies that fight against all righteousness.
Lo how the holy Ghost blazes our arms, whereas most men brag of their own free will and of their virtues: it is said that there is nothing in us but stark corruption, and that the same is as an enmity against God, and separates us from his righteousness.
True it is, that our Soul or mind is oftentimes called by the name of Spirit: for the word Spirit or Ghost betokens an invisible substance, which cannot be seen nor felt as can a body. The Angels are Spirits, and so are the Devils also. However, these are corrupted spirits and alienated from God, so as there is nothing but utter wickedness in them.