Part 24
Now it behooveth us to mark that Saint Paul speaketh here of such as stood upon the said point, that men ought of necessity to be circumcised. For at some times Saint Paul had a special regard to fashion himself like to the Jews, and abstained from the liberty which was permitted him, for eschewing of offences: but did he always maintain that there was no bond of necessity in the matter. So then, when Saint Paul submitted himself of his own accord, he meant not to bring other men in bondage, according as he protests that he intends not to bind anybody. True it is that the case is altered when
he speaks of marriage: but yet he says generally, that he will not lay any yoke of bondage upon the souls that are redeemed by our Lord Jesus Christ: And thus you see how Saint Paul behaved himself in that behalf. Now he says here, "They that constrain you to be circumcised," that is to say, they that load you with the law, and say you must keep that Ceremony under pain of deadly sin: seek nothing else but to bring you in bondage without cause why. To be short, we see here whereof they be blamed which would subdue Christian folk to the keeping of the Ceremonies and shadows of Moses Law: that is to wit, that they were double fellows, and passed not upon the truth of the matter, whether God required such things or not, but had a mind to please and pleasure the world, and by that means to eschew persecution. And we nowadays have need to be warned thereof, as well as the Galatians needed then. And if we look upon the state and disposition of our time, we shall easily perceive that this doctrine is not needless, and that the Holy Ghost intended to provide for the thing which he knew to be for our behoof.
For what a number are to be found nowadays, which do strongly and stoutly maintain the Ceremonies of the Law, and yet notwithstanding make none account of them? But (which is worse) they maintain the follies and traditions that are invented by men, yea and even such abuses, errors, and deceits as are so gross and fond as may be. All these things shall be maintained with extreme rigour, by such as will needs have men to obey them. Like as nowadays, if a man charge these Hypocrites that the grace of our Lord Jesus Christ, and the brightness of his Gospel are darkened by the great number of their observations, and that we be become as good as Jews: (for in very deed the Papists have borrowed so many things of the Law, that a man shall hardly discern the difference between the Jews, & them that call themselves Christians:) I say if a man do charge them with these things: yet will they maintain to the uttermost, that men must
do so still, because they have been kept time out of mind. If a man go further with them, and say, how so? You have so many dotages, that the very heathen men were never so gross and fond in their superstitions as you be: O tush (say they) yet must we keep still the traditions of our mother holy Church. And therewithal they cry, to the fire with him. But now what do these Hypocrites, which move the hearts of Princes and Judges against those that preach God's word faithfully? So long as they are among themselves, they make but a mock at their own traditions.
And when they dispute of them, they will say clean contrary to their preaching, and talking in the Pulpit. Whereby it appeareth that there is no zeal of God, nor no soundness in them: but that their whole seeking is to be fed and pampered fat, and to live in rest, and to have their ease and commodities.
Seeing then that nowadays there are so many men that have not one whit of the fear of God, nor of the reverence of his word in them, who notwithstanding pretend to be very zealous, and yet in very deed do but allure poor souls with baits or rather (as you would say) choke them: it standeth us so much the more on hand to mark well the thing that Saint Paul telleth us here: which is, that forasmuch as we see that they which cry out and storm at others: do nothing at all of that which they speak of, we must stand upon our guard, and consider whereat they aim who teach us.
True it is that although the party do clean contrary to that which he sayeth, yet must not God's word therefore be of the less authority towards us: For it is no reason that because the man is wicked, therefore God should be dispossessed of his sovereign prerogative. And though a man lead a loose life, or do some shrewd turn, yet
ought not that to deface the heavenly doctrine, so he preach faithfully.
Although a man be mutable, fleeting and variable, or though he be an hypocrite, and his life be not answerable to the things that he speaketh with his mouth: the truth of God's word must not therefore be imbased towards us. Nevertheless, I say now that whenever we see men pretend great zeal, and yet let themselves loose, and take leave to do contrary to their preaching: we must consider of it, and have the discretion not to be led by their Pipe nor drawn by the nose, but to look into their doctrine, and to make a good and lively trial of it. And when we go so to work, we shall see that the doctrine of the Papists is but a covert which they take to live quiet toward the worldward, and as for to Godward they care not how things go.
For they would not abide any changes, but that they be loath to put themselves in danger of any displeasure: for they be always afraid to be vexed or grieved in any wise. Sith hence this: it is an infallible mark to make us beware of all Satan's ambushes, so as it shall not be possible for us to be deceived, except we list ourselves, as I have declared before.
Furthermore, Saint Paul addeth, that such men desire to glory in the flesh of the simple. It is very certain that here he hath an eye to the sign of Circumcision, as if he should say, they intend to print their mark upon you, to the end they may vaunt, We have won them. Yea, but their winning of men after that sort, is to make them so much the more detestable for so abusing the sign which God hath given them, to warrant the adoption which he had made with Abraham's offspring, and for corrupting the true and lawful use thereof.
For God had commanded the Jews to be circumcised. And why? To the end they might see that all mankind is accursed, and that there is
nothing but uncleanness in us, and that we must be fain to renounce all that is of our own nature, or else we shall never cease to be filthy and damnable before God. Lo what the Jews ought to have learned by their circumcision.
Nevertheless, therewithal they had also a record, that by man's seed they should recover their salvation, according as we know that we be blessed of God for our Lord Jesus Christ's sake. And therefore Circumcision served to humble the Jews, and to make them mislike of themselves, and to be ashamed, when they saw there was nothing but cursedness in their nature. That say I was the true and lawful use of circumcision.
Now what do they against whom Saint Paul speaketh? They know that Circumcision is no longer in use: that is to wit, that Baptism suffices ever since the coming of our Lord Jesus Christ: but because the Jews called all them Apostates or backsliders, which were not circumcised: therefore these rascals will needs hold still the sign without the truth [or substance].
We see then that they were very falsaries, and wrested the doctrine clean contrary to God's meaning when he ordained that spiritual Sacrament, because their desire was nothing else but to please the world. As much is done at this day. And they that labor to overthrow God's truth, are much worse than Saint Paul's adversaries. For they had yet some cloak of honesty maintain Circumcision and the figures of the Law, because they were all ordained and established by God.
But as for these hypocrites which cry out upon us nowadays with full throat, [saying] you must keep the old custom without changing of anything: whereon are they grounded? They cannot say that God is Author of any of their stuff. Men have contrived them after their own fancy, or rather Satan hath blown them into their ears: so that (at a
word) all that is termed God's service in Popery, is nothing else but a confused maze: all is but dreams of men's setting forth, and the devil is ever the chief Author of them. And yet these naughtipacks say that nothing must be taken from them. And whereunto have they respect?
Truly they will allege that men must purchase God's grace by them, and that they stir folk up to greater devotion. Again, they give the title of Sacrament to all the foolish devices of their own heads, saying: such a thing must be kept, for it is a Sacrament. But when all is justly reckoned, a man shall see that their intent is to please the world, and to maintain themselves still. For they are enforced spite of their teeth to confess, that it makes neither here nor there as in respect of God, and that he passes not for their kind of service, but utterly dislikes it, because he will be served with obedience.
But what? There will be horrible confusion (say they) if men cut off all after that fashion, and speak plainly of things. See I pray you, how they would fain disguise themselves, and in such wise corrupt and falsify religion, as there should be made a mingled confusion of all: or else that there should no more be taken away but the grossest and fondest things, and in the meantime such Ceremonies be let alone as may be any whit sufferable.
It is certain (say I) that all they which speak so, desire nothing else but to have fair wind and weather to the worldward. Seeing it is so: let us take warning at the holy Ghost's hand to flee such plagues: And although we cannot triumph in this world, although we be nothing set by, although men rail upon us with open mouth: yet let us not cease to hold our own for God's truth, and let it suffice us to be allowed of the heavenly judge, though all the world abhor us.
Although then that we see all these things: yet let us be patient, and tarry till our Lord Jesus Christ show himself to be our warrant, and
therewithal give us victory in the behalf of his truth, so that all his enemies may be put to shame and have their mouths stopped up.
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him to touch us with such true repentance by his holy spirit, that being utterly cast down in ourselves, and quite and clean rid of all presumption, we may be heartily sorry for them: and that moreover it may please him so to increase the gifts of his holy spirit in us, as we may no more be given to our flesh, and the world to be hindered and held down by them, but that we may go forward to serve him, and endeavor that his name may be glorified more and more, and we bear such a mark of his adoption, as we may be so confirmed with it in ourselves, that other men may have occasion to glorify the name of this our good God for working so in us. 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 Forty-Third Sermon,
which is the sixth and last upon the sixth
and last Chapter.
14 God forbid that ever I should glory in anything saving in the Cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world.
15 For in Jesus Christ neither Circumcision nor Uncircumcision availeth anything: but the new creature.
16 And as many as walk according to this rule, peace be upon them and mercy, and upon Israel that pertains to God.
17 From henceforth let no man put me to pain, for I bear in my body the marks of the Lord Jesus.
18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
WE have seen heretofore how Saint Paul condemned such as sought altogether to row between two streams, thereby to please the world, and in the meantime to eschew persecution. And that made them disguise the Gospel, whereof we see too many examples yet still at this day. For such as see that the pure doctrine and truth of God cannot be brooked of the world, but that the wicked sort do rage against it: they (I say) would fain find some mean way, that they might not be hated nor incur any displeasure. And that it is so: if nowadays you ask it of such as have but some little understanding: you shall scarcely find one of them among a hundred, which will not grant that there are many abuses in Popery: but yet [they will say] that all must not be cut off by the quick, but that it is enough if some of the over-grosse and excessive superstitions be taken away, and so they would fain still nourish a great sort of infections. And why? For (as I have said) they would fain be in credit and estimation, and it is no matter at all with them to betray the pureness of the Gospel, so they may save themselves from persecution: yea, and even among us a man shall find enough that would have both. And what moves them, but that they would advance themselves, and get some reputation? For as much then as we see that the Devil which raised those broils in the time of Saint Paul, continues [the same] unto this day, we ought to be armed with this doctrine. And the very remedy is
that which Saint Paul sets down here: namely to reject all glory, save that which we have in the Cross of our Lord Jesus Christ.
Now for the better understanding hereof, first of all we must call to mind how it is said in Jeremiah, and alleged also by Saint Paul, that all the glory of man must be cast down, to the end that God may be exalted as he deserves. And in very deed it is truly said, that all the wisdom which men ween themselves to have is nothing, but must come to account and be quite dashed, and they must resort to God, as to him that has the fullness of all good things in himself. Let us confess (I say) that all wisdom proceeds of his free goodness, inasmuch as we are enlightened by his Holy Spirit, and that because we are weak of ourselves, we must be strengthened by his power, and whereas we are full of all filth and iniquity, we must recover righteousness by his gift. But now we must come to the means. For it is not enough for us to know that God is our light, our righteousness, our wisdom, our strength, and finally that the whole perfection [and fullness] of our life, joy, and happiness is in him: that is not enough, for there is a very far distance between him and us, and therefore it stands us in hand to know how and by what means we may be partakers of all the graces which we have to seek in God. However, we know that the whole is communicated to us in Jesus Christ, verily for that he came down here below, and abased himself, and was contented to be crucified for us. Seeing then that our Lord Jesus Christ is he out of whom we must draw all things that we have need of: now we see why Saint Paul says he will not seek any glory but in the Cross of our Lord Jesus Christ. And why? For inasmuch as he suffered so painful and bitter a death, yea, and was set against God's justice for us, and took all our cursedness upon him: therefore was he given unto us to be our wisdom, righteousness, holiness, strength, and all that ever we want.
But first of all we must learn what we be, to the intent to beat down all our own glorying, and to settle ourselves upon our Lord Jesus Christ. For we see many men burst with pride, and they know not why. There is nothing but wind and smoke in all the things which they surmise of themselves. However, the very cause why they seek not Jesus Christ, is for want of due examination of themselves: and such are the Hypocrites, and the Counterfeiters, and those that are puffed up with overweening of their own works. Therefore (as I have touched already) it behooves us to look to our own state, and to see how wretched we be till our Lord Jesus Christ pities us. That is the way to prepare us to come unto him. And that shall serve for one point. However, that is not yet all. For there are that can grant themselves to be sinners, and that there is nothing in them but vanity: and yet notwithstanding they welter nevertheless in their own filthy dung. And why? For they conceive not God's justice, but are (as you would say) doted in this world.
None of all these unthrifts who give themselves over to drunkenness, or to whoredom, or to such other lewdness, can excuse their villainies, but that they are fain to be ashamed of them: and yet nevertheless they delight in them, and continue still in them as if they were hardened. And why? Because they are made drunken with this world, and the devil has so closed up their eyes, that they see not how they must one day come to account. They play the amazed men, and bear themselves in hand that they shall always stand at a stay, and so they go forward with their naughtiness, and never sigh nor be sorry for the matter, but are always laughing at it, as though they meant to spite God willfully.
We see then that one sort is letted, yea or rather utterly turned back from coming to Jesus Christ, because they presume upon their own wisdom, and are possessed with an imagination that Satan has put
into their head, so that to their own seeming they be wise enough without Jesus Christ, and therefore they hold scorn of him. The other sort (which are infinite in number) notwithstanding that they acknowledge themselves to be wretched sinners: do nevertheless not seek the remedy. And why? For this present world possesses them, and they are so wrapped in it, as they cannot lift up their eyes, nor their minds, to seek the remedy that is ready for them in Jesus Christ. So much the more need therefore have we to mind the thing that I have touched already: that is to wit, that we must rid ourselves of all self-trust and overweening, and be so grieved as we may never be in rest till we have found succor in our Lord Jesus Christ.
And let us not only open our eyes to see our own foulness, and to be ashamed of it: but also let us consider that this life is nothing, and that God has set us here as in a wayfaring, wherein he intends to try whether we will come to him or no. Therefore let every of us summon himself evening and morning, and as often as we look upon our sins, let them be as spurs to prick us and provoke us to repair unto God, so as we may not be brute beasts, nor be held back in this world, but that our necessity may always drive us to resort to our Lord Jesus Christ.
Thus you see how we may glory in the cross of our Lord Jesus Christ. And Saint Paul has purposely spoken here of the cross, because the matter that he dealt with, was the pulling down, and as it were the treading underfoot, of all loftiness which men aspire unto. For we will needs be always somewhat of ourselves, and hold still some worthiness. To the end therefore that we might be discharged of that wicked affection: Saint Paul tells us that Jesus Christ the Son of God cannot be our glory, but only in respect that he was crucified for us. And hereupon ensues that which he adds, namely that we shall be crucified to the world, and the world to us, when we shall have
learned to glory in the only mere grace that is brought us by our Lord Jesus Christ. As how? Surely they that are not crucified to the world, that is to say, they that covet to be in some authority, and to set out themselves, they that desire to be honored and exalted, and (to be short) they that are drawn hither and thither of their lusts, do not yet know what it is to glory in the Cross of our Lord Jesus Christ: for they should have begun at the foresaid point, that is to wit, of being confounded in themselves. Therefore not without cause does Saint Paul say, that for as much as he had settled his glory in the Cross of our Lord Jesus Christ, he had quite forsaken and given over the world.
Now by the world he means all that is delightsome to the flesh, as when men think neither upon God, nor upon the life of heaven, so as one is given to covetousness, another to ambition, and every man is driven by his own natural sway, and there is not any that passes further than this world. When men follow their own swing, and God has not yet touched them with his Holy Spirit to draw them to him: surely although they do all fling over the fields, and run astray: yet is there great diversity in their affections, so that if the matter come to trial, one draws one way, and another another way clean and clear contrary: and to be short, men seem to differ quite and clean one from another. But yet they be all alike in one thing, that is to wit, that they would advance themselves to the worldward, that they be given to their own private profit or pleasures. At a word, they be so entangled here, that they could find in their hearts to be separated from God. But Saint Paul says that when we shall have set all our glory in our Lord Jesus Christ, knowing that by the means of his Cross he has dedicated us unto his Father, and purchased us the kingdom of heaven: then it will be easy for us to withdraw ourselves from the world, and to be as it were cut off from it. And why? For it is certain that whosoever has been touched and wounded to the quick
with the feeling of his sins, will so pursue the grace that has been given him in our Lord Jesus Christ, as the world shall be nothing with him.
And in good sooth we show that all the spiritual benefits which God offers us, and unto which he calls us, are as things of nothing unto us, in that we esteem them not in comparison of the trumpery and enticements of Satan. What is this world if a man view it in itself? There is no man but sees how frail our life is, and how it is but as a smoke that passes and vanishes away: and yet we see men fry still in their affections, and how they are utterly carried away and ravished with them. God, on his side, cries out, "Ye wretched folk, ye be more destitute of wit than little children. For ye busy your heads about moonshine in the water, and about pelting trifles wherein there is nothing but foolishness, and ye be wholly wedded unto them: and yet in the meantime when I offer you perfect happiness, ye make none account of it, all is one to you." You see then that the cause why we be so cold and negligent nowadays in receiving the benefits which God offers us by his Gospel: is for that the world has gotten the possession of us beforehand: and on the other part we also do set too much store by the world. And why do we so? Because we know not the inestimable benefits that God offers us. Therefore let us join these two together, that is to wit, that we be crucified to the world, and the world to us, because we have our glory in our Lord Jesus Christ crucified.
But this is easier to be said than to be done: and therefore every man must strain himself in his own behalf, and when he understands this lesson, he must put it in practice. For if we covet to be taken and avowed for Christians before God and his Angels: we must be conformable to the Holy Ghost in the thing that he sets down here. And in very deed if we were not too far overseen, we have occasion of
it enough, as has been said before. For they that do but only enter into themselves to consider what they be, and what their state is so long as they be separated from Jesus Christ, must needs be scared with the feeling of God's wrath which they have deserved, when they perceive themselves to be plunged in such cursedness, that it were much better for them if the earth had swallowed them up a hundred times, than to have lived in that plight but one day, being in the meantime enemies to their God, from whose hands they cannot escape. Therefore let us learn to look to ourselves. Such as intend to deck themselves to the worldward, and especially women, will look in a glass, and that shall be done with as much curiosity and wariness as may be. But in the meantime, we look not upon ourselves to spy our own wants and filthiness, to the end we might humble ourselves truly before God, and seek our glory where it is to be had. Now, it is certain that he who knows his own reproach and shame, will seek to come to the remedy of it, at leastwise if God's spirit works lively in us, and that we be not besotted by Satan, as I have said before. Let us learn, let us learn to look upon ourselves, both without feigning, and without flattery. And when we shall have known our own wants and miseries, let us resort to our Lord Jesus Christ.
And for as much as all loftiness, stateliness, and vaunting must be beaten down by means of the Cross: Let us be truly crucified to the world, and let the world also be nothing unto us. Now whereas Saint Paul says, that the world was crucified to him, and he to the world: it is true that he means another thing [than plain crucifying]. For thereby he intended to show yet more strongly, how we may renounce the world, and be separated from it, namely by being crucified to ourselves as in respect of the world, that is to say, by mortifying all the lusts that fight one against another within us, and have too much force, and inflame us all wholly like a burning fire, and cast us here and there, because we see that the Son of God was
fain to suffer so reproachful a death for us. Who would now make his triumphs and braveries in the world, when he sees that he who is the head of the Angels, and unto whom belong all majesty, glory, and dominion, was hanged upon a tree, and made accursed and abominable for us? Thus ye see by what means all our lusts may be mortified, and the death and passion of our Lord Jesus Christ work so in our hearts, as our lusts may be no more so ticklish as they have been.
And that is for one point. Again, the world must be crucified unto us. As how? By esteeming all worldly things as chaff and corruption (according as in very deed there is not anything in them which is not corruptible) in comparison of the spiritual benefits which Jesus Christ has brought us, and which we enjoy by this means. For in very deed all worldly things are corruptible. And moreover, what else are all the things which men covet so sore and so vehemently that they be utterly entangled in them, but snares that Satan has laid to catch them withal? Are they not all of them illusions and trumperies? Yes, surely, be they. Seeing it is so then, let us learn to set nothing by the world, and to be fully persuaded and resolved in ourselves, that God is our friend, that he acknowledges us for his children and heirs, and that he blesses us, and that without those things we be miserable. By this means then you see we may pass lightly through the world, and not be stayed nor pulled back by anything, for we will always look still to that mark. We know we ought to make haste to come to the place that God calls us to: and if the affections of this world entangle us, we shall be estranged from our God by that means.
Thus you see in effect what we have to remember upon this strain. Now hereupon Saint Paul adds that in Jesus Christ neither Circumcision nor Uncircumcision avails anything at all: but the new creature. As if he should say, that they which did then trouble the
Church, had nothing to move them thereto but their own vaingloriousness. For to stir up great troubles when the Church is not furthered nor fares the better by them, surely it shows that men seek nothing else, but to set up themselves in the room of our Lord Jesus Christ. For what should be all our drift, but that the Son of God might reign among us, and we be ruled by the word of his Gospel, and that his power might be known, to the end that both great and small might put their whole trust in him?
And therefore according hereunto, let us be resolved in our whole life to obey God, and to submit ourselves to his word. For like as God's spiritual temple consists in faith and newness of life: so faith imports that we should do homage unto God for all his benefits, that we should have our recourse unto him, that we should blaze abroad his praises, and that his holy name should be called upon among us. That is the way for us to be advanced to be God's temple. Again on the other side, we must also be renewed in our life, and by patience learn to renounce ourselves, and to dedicate ourselves unto God. Lo what all teachers and preachers ought to procure. They then which shoot not at that mark, do show well enough that their intent is not to serve our Lord Jesus Christ.
So then Saint Paul declares that nothing avails in Jesus Christ, but the new creature: that is to say, that we must come to that point, according as we have seen how he said heretofore in the second to the Corinthians, that whosoever will be esteemed in Jesus Christ, must become a new creature. For if one man boast of his eloquence, another of his wit, another of his great learning, and another of his trim behavior or goodly personage all this is but vanity. Therefore let us learn to forsake ourselves quite, and to forsake the world, and to give ourselves to him that has bought us, to the end that we be no more loose. For it is good reason that Jesus Christ having bought us
so dearly, should possess us and fully enjoy us. But that cannot be done, except every of us renounce himself, and all things else that may hold us among men. Lo what we have to mark.
Now Saint Paul speaks of Circumcision and Uncircumcision, because that (as you have seen before) the disputation and controversy which he had was about the Ceremonies of the Law, which he comprehends here under the particular term of Circumcision. For the Jews would needs have men to retain still all the shadows and figures which served but for a time. And therefore Saint Paul scorning all those things, says that our Lord Jesus Christ is not come to hold us still in the old forworn figures, but that for as much as the veil of the temple is rent asunder, and he has in himself the body and substance of all the shadows that were in the Law: men must hold themselves contented with him, and therefore Circumcision was no more anything worth.
We shall profit ourselves the more by this text, if we apply it to that which we saw yesterday. For in popery they have many pelting trifles wherein they put all the trust of holiness. And if a man ask the Papists how they can deserve favor at God's hand and purchase remission of their sins, as they make their boast: They will clap you in the mouth with their holy water, their Tapers, their Sensings, their Organ plays, their chantings, their Pilgrimages and with a number of other things. Again they have their foolish devotions of trotting from altar to altar and from chapel to chapel.
Moreover, they must buy good store of Masses. To be short, all God's service which is so termed in the papacy, is but a maze and gulf of superstitions invented of their own heads. But let us consider what those things may avail. God has not made mention of any of them, but men have devised them of themselves, yea or rather Satan has
whispered them into their ears, to trouble God's service withal. And yet notwithstanding, the Papists imagine that there is neither Religion, nor faith, nor service of God, nor zeal, except a man be ravished with their fool's baubles. But Saint Paul, speaking even of the ceremonies that God had ordained in his law, says that they be henceforth as nothing. And why? For God thinks it enough that we serve him with a pure conscience, and that having put our trust in him, we call upon him, knowing that we hold all things of him, and therewithal that we live uprightly and faithfully, one with another, knowing that charity is the fulfilling of the law and the end of the law: and finally that we be so dedicated to our God, as we may live chastly and in all holiness, waiting for the coming of our Lord Jesus Christ as it is said in the epistle to Titus. That then is the first point of the holiness and perfection which God shows us by his word.
But the Papists will on the contrary part say, how so? What shall become of so many goodly devotions? Shall they all be abolished? Nay, it were better that God should be plucked out of Heaven. Lo what the doltishness of the Papists is. But we see how Saint Paul tells us, that if men be so sore drowned in their own fancies, as to surmise that they can work wonders with God, and be held down to their own pelting trash: all of it is nothing worth. Who has pronounced it? God by the mouth of Saint Paul. What avails then? The new creature. And what is meant by the new creature? That we should fall to examining of our lives after such a sort, as we might be utterly abased in ourselves: and thereupon offer unto God the spiritual sacrifices which we owe unto him, even offering ourselves to him to the end he may have pity and mercy upon our miseries, and provide remedy for them: and finally be ready to follow him whithersoever he calls us, and not have any other wisdom than his only word, knowing that he cannot be served with pomp and gay shows of great glittering to the
world, but he is contented that we should simply offer up unto him our thoughts and affections.
And therefore it is long of none but of ourselves, that we know not what Saint Paul means, nor whereunto this lesson may serve us. For it is certain, that all they which flatter not themselves in their own vices, but look up unto God, knowing that they must come before his judgment seat will rid their hands of all glory. And furthermore they will consider what God commands them by his word, how he will be served of us, and what he allows, so as they shall no more be in danger to be deceived, by those trifling toys wherein the hypocrites are plunged over head and ears.
For it is certain that whereas the Papists torment themselves (as we see) to serve God: it is to none other end, but that he should hold them acquit, and they escape his hands, and not be constrained to serve him as he commands: for they despise the whole law, and yet in the meanwhile have a number of things to put into their account, which they would have God to allow of. But (as I said) the end of all their doings, is to imagine themselves discharged to Godward, and that he should not press them too sore, and yet notwithstanding, that they might follow their own swinge, and take leave to absolve themselves of all their sins, and that God having I wote not what, (that is to say, some fair countenance of their own bringing) should have his mouth shut and not be so hardy as to speak a word.
Now then we see whereat Saint Paul aimed. And he adds in the winding up, Peace and mercy be upon all those that submit themselves to that rule, and upon Israel that pertains to God. In speaking of the Rule, he shows that men may well make themselves believe this or that rule, yet in the meanwhile God will not bow, for he is not mutable that he should suffer himself to be led by our
follies, or be made to swerve aside: that is impossible says Saint Paul, and whatsoever befall, the Law that God has established must abide unchangeable as he himself is.
No doubt but we will admit this at the first sight. For who will not willingly abide that God should be our superior? Yea, and we perceive full well, that to say the contrary were blasphemy. You see then that at a glance the whole world can well grant that God should be our sovereign, and his law our rule, but therewithal let us see what liberty men take to themselves. Every man devises one thing or another, and when he has so done, he would have all other men to observe the same: every man then would have his own rule alone by himself.
True it is that in the papacy all are not of the rule of Saint Francis or of Saint Dominic: but yet for all that there is not so doting an old fool, nor so superstitious a hypocrite in the papacy but he has his rule. Again, there is not so young a calf but he has his rule too. For all of them will say, that is my devotion. And their using of the word Devotion, is as much to say with them, as, God is put back, and I must have my liberty to do what I list, and God must hold himself contented with it. Thus we see how the devilish pride of men in fleeting to and fro, and in wandering out at rovers, gadding now on the one side and now on the other, is all one as if they made crooked and overthwart paths, and that God should therefore be fain to bow his rule, and become pliable to bend according to their fancies.
So much the more therefore behooves it us to mark well how it is said here, that men may well torment themselves, but yet God's rule shall continue still, and hold on his course and keep his pace. And what is this rule? It is that it should suffice us to have perfection in such wise, as our Lord Jesus Christ shows it us in his Gospel. Not
that it can be fully in us: but that we must not swerve one way nor other, neither to the right hand nor to the left, but keep on still to the mark that God shows us. You see then that it behooves us to become new creatures: that is to say, we must renounce ourselves and yield wholly unto God. And since it is so: let us bethink us to submit ourselves to the said rule, and to frame ourselves thereafter. For every man will soon set forth his legs and feet: but that shall be but to fisk here and there. And therefore to the end we stray not, let us learn to stick fast to the things that God shows and teaches us by his word.
Now whereas Saint Paul says that peace and mercy shall be upon them: it is to show us, that we may defy the whole world, and that although we be condemned by the folly of men, yet we need not to pass for it, but may keep on our race still: so God allows of us, it is sufficient. For surely we show that we yield him not the honor which is due to him, when we be so shaken down by the foolish judgment of the world, and with the opinions that men sow abroad of us. If it be said of us, these fellows behave not themselves well, and we be grieved at it, and thereupon would frame ourselves to every man's liking: it is certain that in the meanwhile we shall swerve aside from God. So then let us mark well how Saint Paul has told us here, that although men condemn us and find fault in our doings: (as certainly the world will never agree with God:) yet notwithstanding we must esteem it as nothing, and hold ourselves contented that God blesses us, and offers us here all happiness under the word peace, certifying us that he will have compassion upon us, how miserable soever we be.
Although men should spit in our faces, and although there appear no such virtues in us as were requisite: yet notwithstanding, if we keep on our way still unto God, we shall ever find him pitiful to bear with
our infirmities, and to relieve all our miseries. When we be once at the point, it ought to suffice us. But on the contrary part, let us understand also that in blessing such as frame themselves to the rule of God, the Holy Ghost curses and detests, yea and utterly shakes off such as run at rovers after that sort, and set more by their own fancies than by all laws, and will needs have leave to do what they list, and harden themselves in such wise against God's word.
Although then that they be had in reputation to the worldward, and be in a manner drunken in their own pride and presumption, and set more by themselves than reason would they should: yet we see that God does always hold them as accursed. So then the thing that we have to remember in effect, is that we have but one only rule, which is contained in the Gospel. And whither does that rule lead us? Even to this, that we bring not to God what we ourselves think good, or what we have devised of our own head: but that we submit ourselves wholly unto him & to his word, and consider also that seeing we have all perfection in our Lord Jesus Christ, we must be contented with him alone, especially forasmuch as we see God to be pitiful in having mercy upon us, and that our life shall be happy and blessed of him, so we go on forth whithersoever he calls us: Like as on the contrary part, whatever opinion the world have of us, and how much so ever it favor us, we must needs be accursed if we have not the rule that Saint Paul speaks of here.
And he adds Israel that belongs to God: to show that they who serve God after that spiritual manner, shall always be acknowledged of him for his people. For Saint Paul's enemies against whom he disputed in all this Epistle, would needes have all the Ceremonies kept, and that they should be the marks of the Church, as they surmised. Likewise in these days the Papists would have men to keep Oil and Cream and divers other things. But Saint Paul's enemies had much more color
than the Papists have, and their case was much better in comparison. Nevertheless Saint Paul rejects all those things, and says that God muses not upon any of those small toys.
True it is that he had ordained the figures of the Law for a time, and they had also some profit in them, because they served to lead the people to our Lord Jesus Christ. But now that we have the substance and pith of them in him: we must give them quit over. Then of much more likelihood they are not the Israel of God, that set forth themselves with great pomp before men: but they that have the true mark of God. For when the Papists speak to us of the Church, the Pope must needs be there with his triple Crown, the Bishops must be disguised to play their interlude, there must be a sort of horned beasts, all must glisten, the Priests and Monks must be present, and the eyes of the simple souls must be dazzled. You see then wherein the Church of God consists after the opinion of the Papists: that is to wit, in pomp and in trifling and unprofitable gewgaws.
And what say they to the Sacraments? They must have this and that: and to be short, they have their masks which they take to be good stuff. But in the meanwhile let us come to the Gospel. What shall a man find there? Nothing but plain simplicity. God will not have the preachers of his word and the ministers of his sacraments to be disguised, nor to make so many mummerys: neither is it his will that his sacraments should be defiled with men's inventions, for all that is nothing before God.
Therefore let us bear well in mind the definition of the true Church which Saint Paul sets down here, to the end we be not shaken when men say to us, "How now? See I pray you how goodly things they be." They be so indeed according to our natural understanding. For after as a man is fleshly and earthly: so will he be always inclined to follow
the thing that carries a fair show to his senses. But it is not for us to judge of God's service: we must stick to that which he has determined, for his sentence cannot be repealed: which is that we must seek all our whole wisdom in Jesus Christ, which thing we then do when we obey him, and not else.
Furthermore, let us understand that he will not have us any longer tied to the outward things which he ordained in the time of the Law: but he will have us to be contented with Jesus Christ alone, and with the perfection that is in him. And thereupon we have also to mark how he wishes the grace of our Lord Jesus Christ to be with their spirit. For it shows that the world by reason of his unthankfulness is not worthy to see the benefits that are offered it in Jesus Christ. The Gospel shall perhaps be preached enough, but yet in the meanwhile we see how every man shrinks back and writhes aside, as though we had conspired to forsake the good way of salvation, to cast ourselves into ruin and destruction. And what is the cause thereof? It is for that we have our minds empty, and the Devil finds always entrance into us, and thereupon tempts and provokes us to flitter in the air. To be short, until the grace of our Lord Jesus Christ be with our spirit, it is certain that we shall always be as wavering reeds, so as there shall be neither hold nor stay in us.
You see then that the point whereunto we must come, is not only that God should pour out his grace upon us, but that we also should so receive it in heart and mind, as it may take root, not to hold us down here beneath, but to lift up our affections and all our senses unto God. And because this doctrine can never pass unspoken against, Saint Paul does here defy all such as lift up themselves against it, and says: "Hereafter let no man trouble me, for I bear the marks of our Lord Jesus Christ in my body." When he speaks of the marks of our Lord Jesus Christ, he sets them against all the coats armors of
Princes, against all their Crowns and scepters, and against all the cognizances or badges, which they have to honor themselves withal, or to purchase themselves any majesty or reverence to the worldward.
When a Prince intends to keep his estate, he will furnish and apparel himself in such sort, as men shall not be able to look upon him without dazzling of their eyes. And they do it, oftentimes because they have not in themselves wherewith to win estimation, but are fain to borrow it elsewhere: and so you see it is the fashion of worldlings to set out themselves with pomp and bravery, and to use many things to get themselves reputation. To be short, the world does always borrow of others, because it has nothing but vanity in itself. But Saint Paul tells us that the marks of our Lord Jesus Christ are much better, preciouser, and of far greater Majesty, than all the things wherewith the world is so ravished as we see.
But by the way, we must see what he meant by these marks. He has showed it [in another Epistle] heretofore, where he says that he had been often whipped, that he had been once stoned, that he had been cast in prison, that he had suffered hunger and thirst, and finally that he had been as an outcast and forlorn person. True it is that such reproachful things would be shunned to the worldward. But Saint Paul says that they are much better than all the honor and pomp that could be devised to be done unto him, and that he carries those marks, to the end that men should not stop him of his course, nor hinder him of discharging his duty. Now then we see how Saint Paul's meaning is, first that if we be Christians and the true Church of God, we must keep this order, namely that we be united together, or that we be all as one. And how is that? Not every man after his own fancy, as we see some do, who being of a froward mind cannot possibly frame themselves to others, but will need to keep alone by
themselves, like shrewd horses, and it were to be wished that there were Hermitages and Cloisters for such manner of people, when they will not by any means join with the order of the Church.
Therefore when they do so separate themselves from the company of the faithful through their own pride, they must be made the Devil's Hermits and Cloisterers. But however the world go, men see why they be so hidden: namely because the Devil holds and possesses them, and their desire is nothing else but to have I wote not what a separation, to turn quite and clean away from God. But Saint Paul tells us, that the rule which we must go by is this, namely that we make Jesus Christ our shootanker, laboring to fashion ourselves like unto him, so that whenever he speaks, we may yield ourselves to his saying, and every of us keep his order: and afterward that we help one another. For we may well brag of perfection and of this and that: but if we endeavor not to further the building up of the spiritual temple, surely we shall still serve Satan, and be as slaves under his tyranny. Therefore let us learn to have one conformity among us, tending all together to our Lord Jesus Christ.
And furthermore let such as have stoutness and constancy to walk in God's Law, defy all these Cockerels that mount up in pride after that fashion, to bring in this or that. For Jesus Christ will always know his own marks. That is to say, although we be despised to the worldward, yet shall we always be avowed to be God's children. And therefore let us go on forward still, and let such as would stop us, be sure that God will beat them down, as we have seen heretofore. Yea and it is good reason that they should be scattered and confounded, since they break the unity of the Church: and forasmuch as they will not employ their service (according to their ability) to the furtherance of the kingdom of our Lord Jesus Christ, God must needs overthrow them how glorious or prideful soever they be. Thus you see what we have
to gather upon this text, if we mind to continue in the enjoying and possession of the benefits that have been purchased for us so dearly, by the death and passion of our Lord Jesus Christ, and are still daily offered us by the Gospel.
And now let us fall down before the Majesty of our good God with acknowledgment of our faults, praying him that we may be so wounded with them, as they may make us to bewail them and to crave forgiveness of them, and also to reform them in such wise by true repentance, as we may fight manfully against all the vices and corruptions of our flesh, till he have rid us quite and clean of them all, to clothe us again with his own righteousness. And so let us all say, Almighty God heavenly father, etc.
Thus end the Sermons of Master John Calvin upon the Epistle of Saint Paul to the Galatians. All praise, glory, honor, and thanks be only unto God through his Son our Lord Jesus Christ. Amen.
The Prayer which M. John Calvin
made ordinarily before the beginning of his Sermons.
Let us call upon our good God and father, praying him to vouchsafe to turn away his face from the great number of faults and offences, whereby we cease not to provoke his wrath against us: and forasmuch as we be too unworthy to appear before his majesty, it may please him to look upon us in the countenance of his wellbeloved son our Lord Jesus Christ, accepting the desert of his death
and passion, for a full recompense of all our sins, that by means thereof he may like well of us, and vouchsafe to enlighten us by his spirit, in the understanding of his word,
and grant us the grace to receive the same in true fear and humility, so as we may be taught thereby to put our trust in him, to serve and honour him by glorifying his holy name in all our life, and to yield him the love and obedience which faithful servants owe to their masters, and children to their fathers, seeing it has pleased him to call us to the number of his servants and children.
And let us pray unto him as our good master has taught us to pray, saying. Our father which art, etc.
The blessing of the people after the Sermon.
The grace of God the father, and the peace of our Lord Jesus Christ through the fellowship of the holy Ghost dwell with us for ever. Amen.
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