The Twenty-Third Sermon, which is the ninth upon the third Chapter - Galatians 3:26-29

which is the ninth upon the third Chapter.

26 For all of you are God's children through the faith which is in Jesus Christ.

27 Surely as many of you as are baptized, have put on Christ.

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: For you are all one in Jesus Christ.

29 Now if you be Christ's, then are you Abraham's seed, and heirs according to the promise.

We have seen heretofore to what dignity we are advanced by the Gospel. For not only are we called to be of the fellowship and company of the holy fathers whom God honored so highly: but also our state is yet more worthy and noble, because we are delivered from the bondage of the Law, wherein they were held.

And for the better confirming of this doctrine, Saint Paul adds that we are all made the children of God by believing in our Lord Jesus Christ, according also as it is said in the first Chapter of Saint John's Gospel. For there this dignity is commended to us as it deserves: namely, that we have preeminence and prerogative to be counted God's children through faith, verily for our Lord Jesus Christ's sake, who is his only and natural son. For that title belongs solely to him by right, and is communicated to us only by grace, inasmuch as God has vouchsafed to adopt us for his sake.

So then Jesus Christ is the head of the Church: however, for his sake, God acknowledges and avows us for his children. And here we see that the word belief imports more than men commonly take it to do, according also as I have declared before. For they that are not exercised in the holy Scripture, think it strange that God should honor us so highly for believing, and (to their seeming) faith is not so great a virtue that it ought to obtain so great a benefit. But I have showed you heretofore that our believing in Jesus Christ is not as the crediting of some story when we hear it or read it, but a receiving and conceiving of him inwardly with full assuredness as he is offered to us by God his father.

Therefore when we embrace our Lord Jesus Christ, as the party that has made amends for our sins to reconcile us to God, so as we repose the whole trust of our welfare in him, not doubting but that he has brought us all that is for the inheriting of heaven: I say if we be once assured of that: it is no marvel though God acknowledges us as his children for our belief's sake. However, therewithal we must call to our remembrance, what we have discussed before: namely that this [benefit of God in acknowledging us to be his children] comes not of any desert of faith, neither must we weigh it here in the balance what manner of virtue it is: for we are made God's children by free adoption. If a man demands the cause: I answer, that the very wellspring and foundation is not to be sought elsewhere than in God's only goodness, inasmuch as it pleased him to pity us. Nevertheless, it is brought to pass by the means of faith (as I have said already,) because that being rid of all fond overweening, and acknowledging ourselves to be damned in our own nature, we flee for refuge to our Lord Jesus Christ.

Thus you see in effect what Saint Paul meant to say. And he goes on still with the matter, to the end we should know, that only faith ought to suffice us to the attaining of salvation, without seeking any other means one way or other to help us. What should we desire more than that God should acknowledge us for his children? Will we need to have an overplus added to so inestimable a benefit? You see then that our full felicity and perfect glory, is that we have leave to call upon God as our father, not doubting but that seeing he has received us into his favor, he will also handle us as his own children.

But how shall we come by that? Saint Paul says it is only faith that makes us partakers of that dignity. Then let us conclude, that the Law can nothing advantage us, or else it must needs be that we be wonderful covetous, yea and as good as out of our wits, to desire more than to be the children of God. The Angels are greatly honored in the holy Scripture, and yet the chief title that is given them, is that they are the children of God. Now seeing that we, we (I say) poor worms of the earth, in whom there is nothing but filthiness, no nor aught but corruption of sin, be matched with the Angels, insomuch that God opens us the kingdom of heaven, and intends to have us fellows with them, who are virtues and are near about him, seeing (I say) that we be made partakers of that glory: shall we be so presumptuous to seek I wot not what moreover? Truly it is not only faith that makes us to obtain that benefit.

Therefore, let us learn to renounce all other means that may be set before us: for when men offer us any other helps as though the faith that we have in him were not sufficient, it is but a turning of us away from our Lord Jesus Christ. That then is Saint Paul's meaning. But we shall never conceive the fruit that is contained in this text, except we always bear in mind, that by this word "faith" Saint Paul means to exclude all the desert and worthiness that men suppose or imagine themselves able to bring with them unto God. When they will needs go through with the matter by their own power and virtues: It is all one as if they would cut off a piece of the grace of our Lord Jesus Christ. But he cannot be rent in pieces or divided. Therefore all the working of our salvation must come of him alone, and we must not skulk here and there, nor seek byways, but come right forth unto him by the straight way of faith.

Hereupon Saint Paul adds, that being baptized in Jesus Christ, we have put him on. And this is to take away a doubt that might be cast here, namely how it is possible that we should become the children of God, seeing that that dignity is peculiar to our Lord Jesus Christ. For whereas he is called the Son of God, the Apostle shows that that title cannot be verified of the very Angels of heaven. True it is, (as I have said heretofore) that they are named the children of God: however, that is not without an addition. So is it out of doubt, that there is not any creature to whom that dignity belongs. But now seeing that Jesus Christ is the only son of God, how does the same extend unto us? Saint Paul declares that it is by reason of the union that is between him and us, according as it is said in the 17th Chapter of Saint John.

Then if we were not one with our Lord Jesus Christ, surely we should have no acquaintance at all with God: for we are quite cut off from all hope of life by sin. Yea and we must needs be as deadly enemies unto him, and he unto us, till he has altered and renewed us. However the world goes, being separated from Jesus Christ, and considered in our own nature, we are unworthy to be called men, and therefore much less can we boast that God is our father. But here (as I said) Saint Paul intended to assoil that question, saying that by Baptism we are clothed with our Lord Jesus Christ.

And this similitude of clothing is very rife in the holy Scripture, and it betokens in effect, that Jesus Christ is our apparel or raiment, whereby all is covered and buried that might make us to be rejected at God's hand, and grace is purchased unto us, so as he does not any more sift us and search us in ourselves, but accepts us as if we came in the very person of his own Son. To be short, Saint Paul meant to show here the union that is between our Lord Jesus Christ and all the faithful, which are the members of his body.

And like as all the substance of a tree comes from the root, and all the powers and abilities of a natural body come from the head: even so is it between the son of God and us. For (as I have said already) we have not so much as one drop of the heavenly life, but of his inspiring or breathing into us. Therefore if we will come unto God, and be partakers of the holy Ghost, and of the gifts that belong to the endless life: let us be in Jesus Christ, and not think ourselves to be anything or aught worth of ourselves.

And for the same cause, our Lord Jesus Christ in the said text which I alleged out of the 17th of Saint John, setting out the true and perfect happiness of his, says: Father I pray thee that they may be made one with us. You see then that the way for us to get out of the dungeon of death wherein we were drowned, is to be united to our Lord Jesus Christ by the bond of faith. Now Saint Paul says, that that is done in Baptism.

Not that all they which are baptized are true members of Jesus Christ indeed: for we see the clean contrary, insomuch that there are some which unhallow and defile all the holiness of Baptism, and are guilty of high treason to God, because that whereas they profess to hold of Jesus Christ, they despise and spite him, and are as dung and filthiness to mar all things. Baptism then makes us not all Christians, and again we know, that to be made the child of God, is too great a benefit to be fathered upon a corruptible Element. What is the water? To say that the water begets or regenerates us again, and that thereby we be delivered from death, and obtain the glory wherein God lifts us up to himself: as (say I) a perverting of all order.

But first of all let us mark here, that when Saint Paul speaks of Baptism, he presupposes that we receive the thing that is offered unto us in it. Many that are baptized do wipe away the grace of God: and notwithstanding that it be offered them, yet they make themselves unworthy of it through their unbelief, lewdness, and rebellion. Thus you see that the power of baptism is defeated in many men. But when there happens a mutual agreement and melody between God and us: then has baptism the effect whereof Saint Paul treats and discourses in this text.

And so the thing that makes us God's children and clothed us with Jesus Christ, is that God draws us out of the corruption wherein we were by nature, and will have Jesus Christ to be our head, and us ingrafted into him to be partakers of his goods. Therefore look when we receive that, then is all accomplished that is figured by baptism. If hypocrites brag of their baptism, Saint Paul shows them that it is but vanity and illusion, saying that the circumcision of the letter is nothing: that is to say, if we look no further but to the outward and visible Sacrament, it is all of no value. Even so is it with baptism: it shall stand them in no stead which with their mouths vaunt themselves to be Christians and great pillars of the Church, forasmuch as they defile the thing which God had dedicated to so excellent a use, as I have told you before. Then let us mark well that Saint Paul speaks this sentence, not to all without exception, which bear the sign and mark [of baptism] outwardly: but to such as fare the better by their baptism.

Again, Saint Paul means not that baptism, that is to say the water, has the power to change us in such a way that we should be clothed with our Lord Jesus Christ: for by that means God should be robbed of the praise that is due to himself alone. But he shows here the means whereby we are certified that we are the members of our Lord Jesus Christ's body. I have told you already, that we must not seek any other cause of it than God's mere goodness: for if we fetch windlasses one way or other, it is like as if a man were athirst, and would turn his back to the fountain [to seek water.] Therefore let us learn, that it is only God which knits us to our Lord Jesus Christ, of his own mere goodness, and that he does it by the secret power of his holy spirit, and yet notwithstanding ceases not to work by baptism as by an inferior instrument, according as we see how all light comes of him, in so much that there was light in the world, even before there was either Sun or Moon. And yet nevertheless God has established the Sun whereby we have light here below even unto this day. But yet does not the Sun serve to diminish the power that is in God alone.

Again, it is said that man lives not by bread only, but by every word that proceeds out of God's mouth. And in good sooth the bread itself is a dead thing. Who gives it us? It is God that inspires life into us: for we live in him as Saint Paul says in the 17th of the Acts. And yet notwithstanding it is his will to do it by bread, and he applies it daily to our use, to the intent we should be fed with it. So then there is none inconvenience that we should be clothed with our Lord Jesus Christ by baptism, and yet notwithstanding that the same should proceed of God's mere grace, and that it should be done by the secret working of the holy Ghost, surmounting the whole order of nature, whereof baptism does certify us, because we are rude and earthly. God therefore is fain to draw by little and little by reason of our infirmity, to make us to conceive the things that otherwise are too high for us. For where are our wings to fly with above the heavens? We have much ado to creep here beneath upon the earth, and therefore God is fain to come down to us, which thing he does by his Sacraments.

Thus are we clothed with our Lord Jesus Christ by baptism, according also as Saint Paul shows by another similitude in the sixth to the Romans. For he says that we are grafted into the death and passion of our Lord Jesus Christ, to the end also to be made partakers of his resurrection and life. This similitude of grafting is as fit as the other of clothing. For take me the scion of a tree, and cut me of the head, or some bough of another tree, and graft me that little scion into it, that was taken from another, and you see they grow both into one, so as they become both one substance, and the root yields his sap to the little sprig that was taken from another tree. Even after the same manner are we grafted into our Lord Jesus Christ (says Saint Paul) and that is to the end that our old man should be crucified in him, and we be raised up again in newness of life.

But here we have first to mark, how gracious and bountiful God has and still does show himself towards us, in that it pleases him to unite us to his own son: for that surpasses all the benefits which we can conceive in our imagination. And therefore also does Saint Paul prove, that all things which God has, do belong unto us, and that we have the enjoying of them, when we once possess his Son. Seeing (says he) that God has not spared his own Son, how should he not give us all things with him. To be short, God could not have uttered the infinite treasures better, than by joining us after that manner to his only Son. It is more than if he had given us heaven and earth: For surely if we compare Jesus Christ with all the goods of the world, yea and all the goods that are above the earthly world: he far surpasses them all. Mark that for one point.

Furthermore let us understand that God has so united us to our Lord Jesus Christ, as we must be fain to have all our life in him. And it serves to humble us the better, and to make us perceive how horrible a thing it is to be wrapped in the cursedness of Adam. For if the holy Scripture told us not that we must be united to our Lord Jesus Christ, before we can be in God's favour: we should not feel sufficiently the wretchedness wherein we be held by nature, neither should we hate our sins so much as we ought to do.

But now that it is told us how it is impossible, (yea though all the Angels should come to our aid, & that all the world should help forward the matter): and to be short, that although nothing wanted yet it were impossible for us to come near unto God, or that he should look upon us with a fatherly countenance, yea or that he should acknowledge us for his creatures, till we be clothed with our Lord Jesus Christ: This were enough to make us abhor ourselves. And needs must it be that we be worse than loathsome, seeing there is none other means to appease God's wrath towards us, and to set us again in his favor, than by his covering of our sins, & by his cleansing of us from all our filthiness & infection, by blotting out all our wickedness: & that the same must be done by clothing ourselves with Jesus Christ, according to the figure thereof which we see in Jacob, when God blessed him by the hand & means of his father.

True it is that Jacob was chosen as Jacob: but yet was he fain to be appareled as Esau. So was he himself as in respect of God's calling of him to the heritage or birthright: and he was another man in respect of his borrowing of his brother's clothing. Even so come we also as chosen of God and as having his promise, whereby he assures us that he is ready to receive us to mercy: but yet must we first and foremost be clothed with our Lord Jesus Christ. For if we appear in our own likeness, God must needs hate and abhor us as we are worthy. That is the thing whereof we be warned. But in the meanwhile let us fare the better by the warrant that is given us in baptism, that we may be able to fight against all the temptations and distrusts which Satan sets before our eyes to shake our faith withal. If we be blockish so as we perceive not our own vices, but be as it were rotten in them, woe be to us. But if we be wakened, to bethink ourselves what it is to make account before God, so as it comes evening and morning to our remembrance, that he is the judge of the world and cannot give up his office: if we enter into ourselves to make examination of our sins: surely we must needs be afraid & as it were besides ourselves: & if we had no help to relieve us, we should needs be drowned in despair.

But let us have our recourse to our baptism, & assure ourselves that it is not for naught that God has called us to be partakers of the pureness of his only Son, & made us all one with him: & then shall his bloodshed have such effect to cleanse us from all our spots, as we may come before God with our heads upright: not with such loftiness as hypocrites have, which presume upon themselves: but upon trust of his inestimable goodness, inasmuch as he has told us that all things which belong to our Lord Jesus Christ are common to us. Again if we perceive ourselves to have committed so many offences that God's wrath is kindled against us: behold, Jesus Christ has offered a sacrifice, whereby we know that the atonement is made between God and us. Seeing then that God has so testified his love towards us: let us not mistrust but that he will prevent us whenever we seek him in true faith, that is to say, with such steadfastness as we doubt not that he meant to disappoint us when he pretended to be so liberal towards us. Thus you see that the way to make our baptism available to us, is to use it as a shield to beat back all the distrusts that come upon us to stop us from praying unto God, and from having our whole recourse unto him, if we went not unto him, [saying thus in ourselves]: Surely it is true that I have such store of sins in me, as the number of them were able to make God to loathe me: but therefore I will not go to him in mine own person: I renounce myself and my own nature, as wherein there is nothing but shame and confusion: and I go to him in the name of our Lord Jesus Christ, yea and he goes before me, he gives me as it were his garment, he speaks for me, and in his name do I present myself as though I were very he, because it has pleased him to be so gracious to me as to make me all one with him. Thus you see that we must leave ourselves behind us when we come before God, and we must take upon us the person of our Lord Jesus Christ, yea we leave ourselves behind us. Not that we should not perceive our own misdoings and be rightly humbled and sorry for them: but yet notwithstanding take it for a full and resolute certainty, that God accepts us when we come unto him as in the person of his only Son.

But there are very few that think upon this. And in good sooth, although that all of us profess the Gospel, yet we shall find a number that know not the true use of baptism, nor whereunto it avails, nor to what end it was ordained. But such folk shall pay dearly for taking such a pledge at God's hand. He will show that it is too costly a thing to be abused, for as much as it is said to be the means whereby we be united to our Lord Jesus Christ, and ingrafted into his death and resurrection. Then whereas many have received baptism in their childhood, and have lived a forty or fifty years in the world without knowing to what end they were baptized: it were better for them that they had been born dead, and to have been sunken a hundred times into the earth, than to have unhallowed so holy a thing. And therefore let us bethink ourselves the better, and learn that although there be but a little water cast upon our heads, yet notwithstanding it is not a vain figure: for God speaks in it as it were from heaven, and Jesus Christ is there present as a witness of the usage and operation of the sacrament, and especially his death and resurrection are warranted to us by it. Let us think well upon these things, and consider to what end we be baptized and what benefit it brings us: let it be well rooted in our hearts, and whenever any young children are baptized, let us bethink ourselves the better: For to what end is baptism solemnized in the company [or congregation] of the faithful? Truly to the end that the babe should be commended unto God. Again it is a certain enfranchising of him into the heavenly City, and therefore it must not be done in huddler-muddler: but it is so excellent a deed, as ought to be done after a more orderly and solemn fashion, than anything belonging to worldly policy. For therein we have a mirror of the benefit that was bestowed upon us before, to the intent we should joy in it to the end.

But we see that the unbelievers do, through their own unthankfulness, deprive themselves of this adoption of God's, and quite banish themselves from it. To the end then that we may be confirmed more and more, we must consider well, that when baptism is celebrated, it touches us very nearly, and God calls us to him, to show us in another body's person, that we ourselves are forlorn and damned by nature. However, forasmuch as he has knit us into the body of our Lord Jesus Christ, we are no more considered in our own kind, neither does God look what we are of ourselves, nor what we have deserved: but accepts us as if Jesus Christ were in us, as indeed we must not be separated from him. This in effect is what we have to consider upon this text.

Now, hereupon St. Paul concludes, that there is neither Greek nor Jew, bond nor free, male nor female, but that Jesus Christ is one in us all, and all we are one in him. And by this sentence St. Paul meant to express yet better, that only faith ought to suffice us, and that we must exclude all other means: for else it were a derogation as well to the grace of our Lord Jesus Christ, as to the working of his holy spirit. If any man alleges that circumcision was always a record to the fathers, of the same thing that we have at this day in baptism: the doubt is assoiled in the second to the Colossians, where St. Paul says that in being baptized we be circumcised: [howbeit] not with man's hand, nor with visible circumcision: but that it ought to suffice us that God acknowledges us to be partakers of the spiritual circumcision, namely for so much as baptism is ordained to the same end nowadays. And let us mark, that circumcision served to put a difference between the Jews and the Gentiles. It was (as the Scripture terms it) a wall between them, to fence in the Jews as the people whom God had chosen.

But now the blessing is published everywhere, so as there is no more diversity. Now then baptism being in these days succeeded in the place of circumcision, supplieth the want of that old sign, which was a figure and shadow of things to come. And that should not need to have been, if our Lord Jesus Christ had not been away. But now that he is manifested unto us, we have baptism ordained in stead of it. Notwithstanding let us mark (as I have said already) that we can bring nothing of our own wherewith to purchase favor before God: all that we can do is but simply to confess our sin, which were enough to drown us in despair. Furthermore, we have faith, whereby we recover that which is requisite for our salvation. I say we recover it, by seeking it in our Lord Jesus Christ. Now then if we say, yea but we be weak and rude, we cannot mount so high as to the secrets of heaven: let us look upon the baptism that is given us, as though God reached out his hand to us. There he shows us to eyesight, after what manner he plucks us out of the curse wherein we were plunged, and covers us with our Lord Jesus Christ, to the end that all our misdeeds should be buried by the perfection of his righteousness. For we know he yielded such obedience to God his father, that if we come grounded thereupon, we cannot but find favor at his hand. Thus you see how that on the one side God will have us to rest upon him and on our Lord Jesus Christ his son, to the end we should draw out of the fullness of that fountain, and yield the whole praise of our salvation to the working of his holy spirit: and on the other side gives us baptism as a help of our rudeness and infirmity. Seeing we have all this, what seek we any more? Is it not a willful robbing of God, if we will needs have other helps, and put to other opinions and fancies as they come in our heads? Whereunto serves all this? But such minglings are devilish corruptions.

Therefore St. Paul tells us, that we must be so united to our Lord Jesus Christ, as none of us must advance himself as though he were better worth than his fellows, but acknowledge ourselves beholden to God's mere grace for all things, and both great and small must endeavor the same together, and with one common consent confess, that in our Lord Jesus Christ they have all that is to be wished for, and therefore give over all the inventions and devices that can come in their own brains. Yet notwithstanding, St. Paul meant not to say that there is no diversity of degrees as in respect of worldly policy. For we know there are masters and servants, Magistrates and subjects: in a household there is the good man which is the head, and the good wife which ought to be subject. We know then that this order is inviolable, and our Lord Jesus Christ is not come into the world to make such confusion as to abolish that which was established by God his father. But when St. Paul says that there is neither master nor servant, man nor woman: he means that to be sure of their salvation, men must not set up their tails like peacocks, and stand gazing upon their own feathers: but look what worthiness so ever we wean to be in ourselves, we must wipe it away and cast it under foot, and acknowledge all to be but hindrances that turn us aside from coming to our Lord Jesus Christ.

Therefore, when both great and small do acknowledge that they cannot bring aught of themselves, but must receive all things of God's only free goodness: Then is our Lord Jesus Christ himself alone is all in all in us: that is to say, we will not go about to add aught to the grace that he has purchased for us, and which he offers us daily by his Gospel to the end we should be partakers of it and enjoy it to our salvation. Thus you see in effect, that on the one side we must keep the civil orders of this world. Let such as are great men, and men of authority above others, know that God intends to be served by them in that state. As for example, let the Magistrates consider that they are so much the more bound to do their duty, seeing that God has done them the honor to advance them after that fashion above others. Again, they that are private persons and ought to obey the Magistrates, must look that they submit themselves, unless they purpose to strive with God and to make war against him. You see then that St. Paul holds us in sobriety and modesty, and under a bridle which was not devised by men, but dedicated of God to our use, because mankind could not continue without it. And truly we ought to honor and reverence the state of governance, as a thing ordained of the Lord. And yet for all that, when we come to the heavenly life, let us assure ourselves that all worldly things pass and vanish away, as the world and the fashion thereof passeth, says Saint Paul: but the kingdom of God endures forever.

Then as touching our being children unto God, and as touching our being his heirs, we come not to it by riches, nobleness, or dignity, or by any power or virtue of our own. How then? By God's mere grace and goodness. For the great ones must be fain to stoop and to humble themselves, and the little ones must need wonder at the sight of God's so inestimable goodness, who has vouchsafed to lift them up after that sort above the heavens, whereas they are fearsomely counted worthy to dwell upon earth. Furthermore, let us have the skill to profit ourselves hereby. Truly the chief point is that we go forward and travel still to the inheritance of the heavenly kingdom, and that our studies, thoughts, and desires be chiefly applied thereunto. But yet therewithal we must also in passing through this world, have regard of the degrees which our Lord has set to be kept. And when any are to be chosen to the state of government, to wield God's sword, and to sit in the seat of Justice: let every man bethink himself well, and pray to God for such as are to be chosen, that they may be found to be good and faithful Magistrates, and employ themselves to do their duty. And let us on our side walk peaceably in their obedience and subjection: let us feel there as it were the first fruits of the kingdom of heaven: and let us consider that our Lord Jesus Christ does by that sign show us beforehand that he has a care of us, and overlooks us, and watches over us, until we may feel it to the full when he shall have gathered us up to himself. And to the intent we may the more cheerfully and with the better courage bear the yoke which he has appointed: let us understand that it is acceptable to him, and a sacrifice which he likes well of, when we walk according to the order which he has established, and when we proceed to live, not only without doing any man wrong, or without offering any violence or deceit: but also do walk in all godliness and honesty, (as St. Paul says) that is to say, when we first fear and reverence God above all things, and labor to dedicate ourselves wholly unto him: and secondly live after such a sober manner, as we do well show that we are not given to the world, though we dwell in it: but that we take it as a strange country, through which we travel continually towards the heavenly rest, till we see the thing in very deed which is taught us here, that is to wit that we have not been knit unto our Lord Jesus Christ in vain.

And now let us fall down before the majesty of our good God with acknowledgment of our sins, praying him to make us so to perceive them, as we may continually seek him, even with as earnest zeal as may possibly be, and give ourselves wholly to our Lord Jesus Christ, to the end that being joined to him, we may give over all the cares of this world, and still more and more go forward to the felicity of the heavenly kingdom, till we be fully come thither. And so let us all say, Almighty God heavenly father. &c.