Part 3
And as touching our Lord Jesus Christ, it stands us on hand to be well assured that he is our advocate, and that without him we cannot come unto God, nor durst once open our mouths to call him our father, save in respect that we be members of our Lord Jesus Christ, and that he bears word for us as our spokesman and patron, guiding us as it were by the hand, to bring us unto God his Father.
If we know not these things, it is certain that we can obtain no Salvation. And that is the cause why Saint Paul blames the Galatians, for that they considered not that there is but one only Gospel, which could not be altered without doing of wrong to our Lord Jesus Christ, who all only ought to have all audience.
Therewithal also he warns us, that whenever there come any busybodies to turn us from the pure simplicity which we ought to hold us to concerning God and our Lord Jesus Christ: we ought to hold them accursed.
For (as shall be said more fully hereafter) they overthrow the Gospel of our Lord Jesus Christ. And it is a right horrible thing, that the Gospel which is the foundation of our faith and the key to open us the gate of Paradise, should be overthrown. For that is all our welfare, that is the kingdom of God from whence we (after a sort) are
banished: and we can by no means come unto him, until he have made us way by means of his Gospel, to the end we may be his people and he our king, and we be guided and governed by his authority.
You see then that the inestimable benefits which are comprehended in the Gospel, are these: namely that men are reconciled unto God: that the gate of Paradise is opened unto us: and that our Lord Jesus Christ is given us for our heritage, so as we be made partakers of all the benefits that he has poured upon us, and that he has warranted our endless Salvation.
Now, were it not better that the whole world should sink and perish, than that all this should be overthrown? That therefore is the cause why Saint Paul tells us, that all such as come to set troubles after we have been faithfully taught, and that all such as bring in any curiosities or foist in this or that of their own brain, do turn men away from the kingdom of God and from his royal seat, to the intent that they should not any more be governed by him, nor the Scepter of our Lord Jesus Christ be any more lifted up among them to their salvation.
Now if we set so much store by God's honor as we ought to do, or esteem it a precious thing to be partakers of all heavenly benefits, or if we make account of our own welfare: ought not every of us to shun those troublers, and to cast them out as deadly plagues of the world, when they come among us and fall to abolishing of the whole Majesty of God, and of the grace of our Lord Jesus Christ, and consequently of our salvation also?
Thus you see in effect, that the thing which we have to mark here, is that we must stick with so earnest a mind to the Gospel, as we may not suffer ourselves to be thrust out of the way by any means, nor
abide that any man should trouble our wits, by bringing in any new thing more than was before. Although the men be never so skillful, subtle, sharp-witted, and eloquent: yet let us shake it off every whit as accursed, if it go about to turn us from the pureness of the Gospel. That is the thing which Saint Paul teaches us here.
And when he has spoken so, he adds, that if he himself, or an Angel came to preach any other Gospel than that which the Galatians had heard and understood, they should shake them off, hold them as accursed, excommunicate them, and take them to be as Devils. Here we see that Saint Paul is (as you would say) hot to maintain the steadfastness of the faith, to the intent we should not by any means be shaken from it, and that is not without cause.
For we see what frailty is in us, and not only frailty but also fondness and rebelliousness, which are yet worse. At the first blush, if a man teaches us God's word, and that we be not touched with it in good earnest: we will think it the strangest thing in the world: for the doctrine will always seem foolish to man's wit, as we have seen heretofore. And what is the reason? Even our fondness, because our wits are wandering and roving, and we be naturally bent and forward to leasing, and desire (as it were willfully) to be beguiled.
Now then seeing that our wits are so marred, it is no marvel though we like not the word of God, or though it have no entrance into us, for all our lustiness is but rebelliousness, and whereas we think ourselves to have reason, we be stark blind: and to be short it is not for nought that the scripture says, that men are nothing but vanity and leasing, yea and rebels to God, so as they draw always back from that whereunto God calls them.
But put the case that God had done so much for us as to draw us to him, and to make us taste that his truth is the thing whereunto it
behooves us to hold ourselves, and that we were so tamed that there were no more wilfulness in us, but that we were ready to yield him all obedience: yet is there such a frailty and inconstancy in us, that the Devil shall easily thrust us out of the way every minute of an hour.
And hereof we see experience even in those that had been as mirrors of holiness, so as you would wonder to see them suddenly changed and gone from the right way. And what is the cause of it? As I said before, although we be in a good forwardness, yet can we not hold our own long, but that we shall by and by go clean awry, except God work in us and amend our frailty.
Thus you see why Saint Paul does with such majesty maintain the doctrine of the Gospel and the occasion thereof was given him by the Galatians, for they were thrust out of the way, by reason that they were borne in hand, that it behooved them to keep the ceremonies of the law.
Saint Paul therefore beholding such an example and image of men's infirmity and over great lightness, says that the belief of the Gospel must surmount all that we can conceive, and that we must not be removed from it, neither by the knowledge, nor by the great cunning, nor by the eloquence of men, in so much that even though the Angels of heaven should deal with us in that case, we should take them to be but Devils.
But howsoever the case standeth, this were very strange. What? The Angels of heaven? And again, what is it that Saint Paul speaks of? His own preaching. He says not simply the Gospel of Christ, but the Gospel which I have preached unto you. And ought that to have preeminence above all the Angels of heaven? First and foremost we see, that it is to no purpose to magnify the doctrine of the Gospel in general and undistinct terms: but we must also therewithal be sure
which is the same doctrine. To be short, there are many among us that can well enough mock at the fondness of the Papists: but if a man pose them in the principles which even young children ought to know perfectly, they can no skill of them: and so that one of them be talking of one man and another of another, all is one to them, they have no discretion, they make such a hotchpotch of the matter, as if a man should jumble salt and water and mustard and very wee all together.
You see then that they can well enough confess in general terms that the Gospel ought to be preached, but in the meanwhile they know not what the Gospel is. Now to correct such faults, Saint Paul says: Namely the Gospel that I have preached unto you. And hereby (as I said) he shows us that we ought to know what substance is contained in the doctrine that is set forth unto us in the name of God, to the intent that our faith may be fully settled upon it, so as we may not be fickle-minded to be tossed with every wind, nor go at all adventure to alter our purpose an hundred times a day, but that we may stand out to the end. This is in effect the thing that we have to bear in mind.
But by the way, it ought to make Paul's doctrine of the more authority, that he speaks so boldly in the maintenance of it, and that not through human rashness and presumption, but in the name of God. For in very deed he stands not here upon the praising of himself in his own person: and that he shows right well in that he says, If I myself. He sets himself foremost, as if he had said, Let me, even me myself I say, be taken for a Devil, if I change the doctrine, or if you find me to have swerved in any manner of wise.
Here Saint Paul shows that he meant not to purchase reputation to himself, nor fought in his own quarrel, to have it said of him that he was a fine-headed fellow, or a wise and excellent man: no, but he
ranks himself in array with the faithful, and says, let us all embrace the doctrine of that Master to whose charge God has committed us, and unto whose government we ought to be submitted. For although I be he that taught you the doctrine: yet is it not mine, but God's who is unchangeable: and although you should see me change, yet be not you removed nor abashed for it, but esteem me as a Devil, hold me accursed, and for your own parts continue you still settled in the truth which you have learned, and as for me, curse you me, and ban you me, yea and the very Angels of heaven too, rather than to change any whit of the truth of God's Son, or to turn aside from it.
Here we see well enough, that Saint Paul sought not aught else, but that God's truth might have such reverence among men as it deserves, and be so received, as all our wits, all our thoughts, all our lusts, and all our affections might be subdued and held prisoners under it, and that it might not be lawful for any living creature to change aught thereof, but that God only might speak by the mouth of his only Son, and we hold him for our Master, yea and every of us obey him without gainsaying. That is the thing which Saint Paul sought. Howbeit forasmuch as we cannot now lay forth the rest, it shall be reserved till the next Sunday if it please God.
Now let us fall down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us perceive them more and more, and that the feeling of them may draw us to right repentance, and cause us to grow and increase in faith, so as we may be true sacrifices to him: that like as our Lord Jesus offered himself for our redemption, so we also may bethink us to dedicate ourselves wholly unto him, and be guided by him in such steadfastness, that neither in life nor death we may not seek any other contentation and rest, than to apply ourselves to his good will, nor glory in any other thing than in the Salvation that is purchased for us in him. 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 Fourth Sermon upon the First
Chapter.
8 But if I myself or an Angel from heaven tell you otherwise than I have told you, cursed be he.
9 As I said before, so say I yet again, if any man tell you otherwise than you have received, cursed be he, &c.
We have seen heretofore that we must be sure of the truth of the Gospel, or else our faith is no faith but rather an opinion, if we are ready to stagger to and fro. Now then the very proof which we ought to make of our faith is to be fully settled and resolved in ourselves that God has taught us, and that he has so uttered his will unto us, that if we swerve from it one way or another, it is all one as if we did willfully cast ourselves away. And for this cause we must not only receive God's word as good and holy, but also bear such honor to it, as to hate whatever is against it, yea or which agrees not fully with it. For when Saint Paul speaks here of another Gospel, his meaning is that if men disguise the pure simplicity which they have learned of him, there remains nothing else but untruth and corruption. Wherefore let us learn to set such store by God's doctrine, that we may not only esteem it in itself, but also reject as devilish things
whatever shall be brought contrary or repugnant unto it. And truly Saint Paul thinks it not enough to speak of men, but mounts even unto the Angels of Heaven, and says that we must rather hold them accursed than alter any whit of the faith which we have of the Gospel. He does well to speak of himself first: and he does that, to show that he had no regard of his own person, but that he meant simply to honor God, and to cause his word to be received of all the world without gainsaying.
Therefore, it was needful that Saint Paul should use that protestation: for if any man exempt his own doctrine by privilege, he makes the same a private case. But he that teaches ought to range himself in the common array and to submit himself obediently to the Gospel of our Lord Jesus Christ, so that we may not have any other Master in this world of whom to hold our faith, but that the Son of God may have all sovereignty over us as belongs unto him. And Saint Paul speaks purposely of the Angels, because the false Apostles and deceivers that were come into the country of Galatia, pretended the name of Peter, John, and James: and therefore he sets a bar in their way, saying that when they had all that could be on their side, yea and that the whole world took part with them, all that was nothing. Moreover, though they had the very Angels of heaven with them, yet should God nevertheless overrule them by his word, and all creatures be thrust down. For if anything lifts up itself against God's truth, wherein his image shines forth and his majesty and glory ought to be known: the same ought also to be condemned, and to be held as accursed. It might perhaps seem at the first blush, that Saint Paul used an excessive fashion. For to what purpose brings he in the Angels, seeing we know how they are wholly given to do God's will? According as it is said expressly in the 103rd Psalm, and as we see moreover through the whole holy Scripture, that they have not any other regard, than simply to obey God. Seeing then that it is
impossible that the Angels should falsify the pure truth: Saint Paul should not have brought them in. Yea, it might be thought that he does them wrong and injury, considering that God has given them the grace to abide in his obedience, and to walk quietly as he has appointed them.
But it is not without cause that Saint Paul speaks so, for as much as the Devil does always endeavor to bring the things that may be wellliked of, to overthrow the pure doctrine withal. And we see, how that even God's name has at all times been pretended by deceivers, and although they brought nothing but illusions and mockeries, yet notwithstanding they protested with full mouth, that they were sent of God. By reason whereof, the Prophets had much ado in fighting against such as labored to abuse the world under such covert, [in so much that] they were fain to come to the trial, to know whether God spoke by their mouth or no. And we know also how Saint Peter says, that like as among the people of old time there were many deceivers which troubled the Church and brought all things in a broil: so we also in these days must look to have underlings of Satan, which shall labor to sow darnel among us, and the Church must still be subject to the same inconvenience, because God intends to bewray and try whether we be his in truth or no. For the Hypocrites will soon be shaken down, when they find occasion to change. They are so lightheaded and fleeting, that they must needs be trotting too and fro.
But God's children which have taken lively and deep root in the Gospel, will never be removed. And therefore does God also give bridle to Satan, who raises up false Prophets as it is said in the thirteenth chapter of Deuteronomy, because God intends to know by experience, whether we love him or no, that is to say, whether we bear him the honor that he deserves, by resting upon him, yea and by resting upon him with a true and unchangeable constancy. Now
seeing that the Devil has in such wise troubled the Church, and so sown his errors as he has taken covert under the name of God: it behooves for the maintaining of that point and article, that God's word abide in its full and perfect state. For when the Pagans worshipped their Idols, they always abused the name of God, and all that they did was Religion as they termed it, and (to their own seeming) there was none other holiness in the world, but the following of their fond devices. But contrariwise the holy Scripture tells us, that all their Gods were but Devils. And what agreement is there between those two sayings? Yea, but forasmuch as the thing that the Heathen men took in hand, was but a masking to unhallow the name of God, and to convey it over to their Idols: therefore it is requisite that that fond opinion should be cut off. And we see at this day how the Pope and all the filthy puddle of his Clergy, do bear us in hand that they be Christ's vicars, and that they represent the Church, and are the successors of the Apostles. All this gear must be beaten down, or else we shall never know what faith we ought to stick unto. You see then after what manner Saint Paul alleges here the Angels. As if he should say, whatever authority of men be alleged, it cannot in any wise prejudice God or his word. For his word must have the upper hand, and all high and excellent things in this world must stoop and be brought low: and not only the mortal creatures, but even the Angels also, inasmuch that if it could come to pass (which thing is impossible) that an Angel should set himself against God, he ought to be abhorred. And let us not think that the Angels are wronged herein. For what is all their glory and dignity? It is to do service to their Maker, and to our Lord Jesus Christ, who is their head as well as ours. So then, if a man make bold with their name to the end that Jesus Christ be glorified, and that his Gospel may abide in perfect soundness unimpaired: therein the Angels are willing to yield, so their name serve to such use, for that is their chief desire.
Thus you see why Saint Paul makes bold with the name of the Angels, although he means not that they can at any time shrink from their obedience unto God. And he repeats the same sentence again, saying, that whosoever shall bring any new Gospel, let him be held as accursed. Now first of all we see here, how God intends to be honored and served at our hands: namely not with strange Ceremonies and fashions as men are wont to do: but our chief service is to hearken unto him, and as you would say to bridle ourselves, holding all our senses prisoners under his word when he speaks unto us, according also as he himself protests in his prophet Jeremiah. "Have I," says he, "demanded Sacrifice of thy fathers? No, but the thing that I required of them, and which I still require of you as the homage that you owe unto me, is that you hearken to my voice." In that text, God shows, that men may well over-labor themselves in bringing their own devotions to him upon hope to please him thereby, but all shall be but filthiness, till we have learned to hearken to his voice, and to obey him. Mark well this point which is very notable, lest we labor in vain as we see the wretched Papists do. For it has always been a common disease in the world, that men knowing well that they were created to serve God, have tormented themselves & taken much pain [to do it,] & yet all has been vain & unavailing, because they began not at the right point of ruling their life by the will of God, and of settling themselves fully to take nothing in hand but that which he commanded them.
You see then that the means to have our service acceptable unto God at this day, is to give ear unto him, to suffer ourselves to be taught by his word, to be governed altogether thereby, and to frame our life with all our deeds & thoughts fully according to the same. And herein we see the benefit that God has given us in calling us to the knowledge of his Gospel. On the other side, we see (as I said afore) how the poor Papists rise early, & busy themselves about this & that,
without end or ceasing of their travels: & yet in the meanwhile, not only the time is lost, & their labor is vain & unprofitable, but also they themselves are abominable before God. Then seeing the case stands so: let us make account of the grace that God has granted us in declaring his will unto us, & let us understand that we must not walk at adventure, but discern between good and evil, howbeit not after our own wit and imagination, but by going to God's school, & by learning the things that he allows, assuring ourselves that nothing deserves to be esteemed, save the framing of ourselves to the rule which he has given us by his word. Mark that for a principle. And herewithal we see also what the majesty of the Gospel is, & that it is not for us to bring in men's opinions in that case to wrap ourselves in any doubt as the Papists do nowadays, who have none other buckler against us, but the traditions of the Church, Councils, and Antiquity. Howbeit when they have thronged all the world together, will it be able to counterbalance the Angels of heaven? No certainly.
Now then we may well mock at their foolishness after the example of S. Paul, and say that if the Pope and all the rabble of his stinking Clergy had the Angels on their side, it were nothing at all in comparison of our Lord Jesus Christ, who has all sovereign power, and before whom all knees ought to bow, not only of mortal creatures, but also even of things that are aloft in heaven, according as it is said in the Epistle to the Philippians, where this saying is applied to his person, in that God swears that all knees shall bow before him, & all tongues confess that he only is to be glorified.
You see then that the way for us to commend the doctrine of the Gospel, is to abide unmoved by the authority of men, & (when it is told us that such a one is of this opinion or that,) to assure ourselves that seeing God has given us the grace to be fully resolved in our minds, it behooves us to hold us always to it without changing. This
is in effect the thing that we have to consider in this sentence: Now hereupon S. Paul shows, how it was not without cause that he spoke so of his Gospel that he had preached. For he says that he teaches not after the manner of men, or that he does not set forth men, nor counsel [them] after the manner of men, but that he sets forth God, and seeks not to please men, but Jesus Christ. Afterward he adds, that his Gospel is not of men, but that it was revealed to him from above, as I have declared already.
It had not been enough for S. Paul to have spoken of the Gospel in general, except he had showed therewith, that he had been a true & faithful minister of it. For the Devil can well enough away, that the name of the Gospel should be of very great estimation among us: but in the meanwhile he would not have us to know what it means, nor cease to be entangled in store of errors, & to have our wits roving here & there. Then it is not enough, that the name of the Gospel be honored in the world: but we must also know what manner of thing the Gospel is, and what is contained in it.
And that is the cause why S. Paul challenges that faithfulness of teaching the Gospel, in so much that if any whit of it be changed, let the same be accursed. And this yet again is well worthy to be noted. For when the Papists read this place, they do nothing but scoff at it: and God also has dulled them, so as there is less wit in them, than in little children. For they understand it [thus: namely] that Paul meant, that if a man should make another Gospel, as if a man should write a book, and the same should not be the Gospel that was written by him, then they should utterly reject it, because the Gospel was sufficiently proved already. But in the meantime they thought not that all that was contained in Paul's Epistles was every whit of it Gospel: but they rather surmised, that he had written some story of the Gospel, and that if any other had been brought in upon the
refusal thereof, the same that had been so brought in, should have had no credit nor reputation.
But we see that in that case these wretched beasts have neither reason nor understanding, nor any taste at all. So much the more therefore does it stand us in hand to mark, that S. Paul had good cause to speak of the Gospel which he had preached, even to show as it were with his finger the doctrine which it behooves us to be fully persuaded of. Will we be of the flock of our Lord Jesus Christ? Then is it not enough for us to accept whatever is told us in his name: but we must put that thing in practice which is spoken in the tenth of Saint John, which is, to be able by hearkening unto his voice, to discern his voice from the voice of strangers, and to be always fully persuaded, that there is not any other than he, to whom we ought to yield.
Thus you see how the way to be under the guiding of our good shepherd, is that we swerve not one way nor other when men assail us, but every of us endeavor to draw home to himself, so as we become not like wavering reeds, but stand steadfast in the doctrine which we shall have learned. In so doing our Lord Jesus Christ will avow us to be of the company and number of his sheep, and always do the duty of a shepherd towards us.
But if we play those men who care not which end goes forward, in so much that if a man tells them that Jesus Christ is the only one upon whom we must rest to have any trust of Salvation: it is well, they can like well enough of that doctrine: and on the contrary part if a man set store of trumpery before them, and go about to trouble their wits with this and that, [they can well enough away with that too] and all is one to them: if there be no discretion in us, it is a token that we have no certainty of faith. For we must be out of all doubt, that Jesus
Christ is the only Master, seeing that that charge is committed to him by God his father, and also that he has fully performed the same. If we be not at that point, it is certain that we shall always be carried away with opinion and imagination, and that there shall be no faith at all in us.
And that is the cause also why S. Paul declares, that the Gospel which he had preached, is the same which our Lord Jesus Christ commanded to be preached and published, and whereof he is the author in the name of God his father. Seeing it is so: it behooves us to hold us to it: and so consequently when S. Paul speaks of another Gospel, he means the minglemangle and corruption that might be put unto it: as if he should say, Whatever is added or patched to the doctrine of the Gospel by man's device, so as they cannot content themselves with the simpleness thereof, but that they do vary from it: is every whit of it mere leasing. And therefore let us shun it as a poison, for surely no poison can be so deadly as a false doctrine.
And if men do naturally keep themselves from the things that may hurt this transitory life: ought not our souls to be much more precious to us? What care ought we to have that they be not poisoned by any trumpery of men? To be short, let us be sure that as soon as any by matter is added to the pure doctrine of our Lord Jesus Christ, it is plain falsehood. For he will not only be held as principal, but he must continue alone without any companion, and all those that teach, must first become his scholars, so as he that speaks in the Church set not down anything of his own, or which has been coined in the warehouses of men, but show himself to be the true disciple of our Lord Jesus Christ, and teach us all by the authority of him. Mark that for one point.
And for a second, it behooves us to know what is contained in the Gospel. For if the word Gospel should trot up and down in every man's mouth, and yet in the meanwhile men make us believe that Chalk is Cheese, as they say: what a thing were that? What should we be the better for giving so honorable report to the Gospel, as to say it is God's pure truth, whereunto all creatures ought to submit themselves? It stands us in hand to know what is the substance of it, so as we may be sure that the Son of God is come down hither to guide us unto God his father, to the end we may understand after what manner he will be worshipped at our hands, and furthermore be made privy to God's will, that we may frame our whole life thereafter, and not invent a service after our own lust and liking, but yield him that obedience which he requires and allows above all things.
Again, we must [learn to] know how miserable our state is, if we intend to seek our salvation in ourselves. For there is nothing in us but ignorance, infirmity, weakness, yea and stubbornness and wicked lusts: and to be short, we are held in Satan's bands, so as he draws us like silly beasts, even as Asses and Oxen that are sold: and if we intend to be set free from so horrible bondage, and tyranny, we must go to none but God, assuring ourselves that he is the fountain of all welfare. Furthermore forasmuch as we cannot come unto God, but we must first come to our Lord Jesus Christ, who is come down unto us: so as we must seek all that we have need of in his fullness, and repose our whole trust there, and not have any other preparation, righteousness, holiness, or perfection than him, but be utterly emptied in ourselves, and yet notwithstanding not cease to trust that he will lead us to God his father.
We must also understand by what means we be justified, that is to wit, by the sacrifice of his death and passion. Besides this, when we
come to pray unto God, let us resort unto him as our Advocate, that he may bear word for us. You see then that the thing which we ought to know concerning the Gospel, is that there is but one only law whereby to rule our lives: that we must have but one certain belief, so as we know the God whom we should serve and worship: that we behold him in the person of our Lord Jesus Christ who is his very Image: that we must have none other thing to rest upon than Jesus Christ: and that all our thoughts must be directed thither, assuring ourselves that in him the father has put all things requisite for our salvation, and that he also does by the power of his holy spirit, guide and govern us, in such wise, that being under his protection, we be sure that the Devil and all his champions can do nothing against us, when we be so preserved by his power.
This is the contempt of the Gospel, which it behooves us to know, or else the things that are spoken here will do us no good at all. Furthermore, S. Paul, to show that he does not without cause prefer himself before those who went about to disguise the doctrine of the Gospel by thrusting in some minglings and additions, uses two arguments. The one is, that he had behaved himself faithfully and with a pure and right meaning mind in teaching the Galatians and all other men. The other is that he had not set forth anything of his own head, but had received his matters by heavenly revelation from our Lord Jesus Christ. Now it behooves us to mark well these two arguments, to the end we may perceive that S. Paul has not without cause declared heretofore, that this doctrine of his ought to be of good credit, and that it was not lawful for any living creature to strive against it. Hereupon we may gather a general rule, how we ought to be sure of our faith. For the Angels shall not come down to speak to us after a visible manner, but we must be taught by the mouths of men. And yet for all that, (as I have said already) we must hold this for an infallible conclusion, that we have the doctrine whereupon our
faith is grounded and settled, from God and from our Lord Jesus Christ. And how shall we perceive that? By the two reasons that are set down here. Whereof the one is, that such as teach us have a desire and zeal to bring us unto God, and arm not themselves with the title and name of men, no nor have anything at all of man, but follow the trace which God has commanded all his to keep, that is to wit, that they win the world unto the obedience of him. Let that serve for one point.
Secondly, besides their good zeal, they must also have a certainty [of doctrine] so as he that speaks may not take anything upon him, nor pass his bounds, but from hand to hand deliver the thing that is commanded him, in such wise as Jesus Christ may always be heard, and suffered to speak, and all mouths else be stopped, saving only in way of hearkening, that his doctrine may be known unto us. Now as touching the first, where S. Paul protests his good mind: he says that he does not counsel [or persuade] according to men, but according to God. And hereby he means, that he went not to work with a worldly affection, but had labored to apply himself simply unto God, seeing he had been called by him: and also that he had taken Jesus Christ for his master, so as he laid not forth anything but him, nor took any backfence of men, as those do who would allure simple and ignorant folk unto them, who hunt for credit here and there, saying: ho, such a man saith so. But it is only God that is to be hearkened unto. For though all men with one accord would turn us aside from him: surely he alone ought to outweigh ten hundred thousand worlds, if there were so many. Then seeing the case standeth so, let us mark well the doctrine that is contained here, where S. Paul sets down his own affection, which serves to give us a general rule: according whereunto he adds immediately, that he had not labored to please men. For as soon as folk speak after the appetite of men, God's truth must needs be corrupted. Also, he adds, that if he should please men, he were not
the servant of Jesus Christ. But the devil has many means and sleights to darken God's truth, in such wise, as it may well seem unto us that we be still with God, and yet in the meanwhile we shall be a great way off from him, unless we have wisdom and discretion as it is given us here. Therefore let us have the skill to discern God from men, so as we may not be abashed nor amazed when we see many contrarieties, much diversity of opinions, and many encounters and disputations. Let none of all those things make us change our belief. And why? Let us look no more but whether we can be sure in God: if we have that once, let us boldly despise the whole world. But if we are not well settled in our faith: it is certain that every blast of wind will overthrow it; or at least make it to stagger to and fro. Therefore let us take such taste, as we may know that God has truly had pity on us, to the end to show us his will: and let us look well to such
as teach us, [and mark] of what mind they be led and governed, whether they seek to obey God on their own part, and to lead us in the same way by their own example. Furthermore, when S. Paul says, that if he should please men he were not the servant of Jesus Christ: that doctrine implies very much. For we know well enough what men are of their own nature, how there is nothing in them but iniquity and stubbornness against God. Then if we mind to pleasure them: we must give over God and have nothing to do with him. For men always go backward if they are not compelled to come unto God, and they kick against him like wild beasts. Therefore we cannot please them but by straying from God, and by giving the bridle to such as leap out, aft at one side, and aft at toother: yea and even the good men could sometimes find in their hearts, that God should apply himself to their appetites. For although they be still minded to serve him: yet are they not at all times, and in all points so well ruled, as to have given over all their own opinions, likings, and desires, but that sometimes they shall every one of them be tempted to do one thing
or other, insomuch that if we were not held short, and made to retire out of hand, we would run to our destruction. To be short, there is none of us all but he would be pleased, insomuch that if they which have the charge to build and teach the Church, would please men: they should be fain to renounce our Lord Jesus Christ. And hereby all Ministers of God's word are taught to shut their eyes when they intend to discharge their duty faithfully, so as they must not look aside to regard men according to their disordered desires which they see, but set aside all desire of their good liking and favour. And if they purpose to lead those unto God who would else be stubborn hearted: whatsoever come of it let them so deal, that God may have his right, and that our Lord Jesus Christ may have his authority. For (as I have said already) what is to be done when we speak in his name? We must not only generally condemn all that is of our own nature, but also so ransack men's consciences, as every of them may feel that God executes his jurisdiction there, and that the Gospel is not only a lancing iron to prick, but also a sword that pierces
to the marrow of the bones, as the Apostle says in the Epistle to the Hebrews.* There must then be neither thought nor affection, which the Gospel must not search. Truly it cannot be but that they who are so wounded, must needs groan and have some grief and heartbiting. But yet must we shut our eyes at all that, and not regard what men covet or desire, but pass on still forward. Furthermore, this warning serves not only for the Ministers of God's word, but for all men in general. Therefore if we desire to be Christians, let us learn to do so much honour to the Son of God, that although his word be not very well to our liking, nor we find favour in it according to our natural wit: yet notwithstanding we may not cease to receive it obediently. And so when any man comes to a Sermon, let him first and foremost make his reckoning to be rebuked as meet is, and let him understand that it is for his profit that he is not soothed. And if he have itching
ears, let him lay them away from him, assuring himself that else he is foreclosed, so as he shall never receive the doctrine to his profit and instruction. Wherefore let us all suffer our sores to be rubbed, and ourselves to be condemned, and to be dealt with clean contrarie to our liking. Thus you see how every of us ought to be prepared, if we purpose to be scholars to the Son of God, and to yield him the mastery which belongs unto him. And we ought to endeavor this thing so much the more, forasmuch as we see our nature drives us to the contrary way. For we are blinded with self-love, and every of us covets to be honored: but honored we cannot be, but by flattery and lying. For who is he among us that deserves to be commended? There is nothing but filthiness and infection in us before God. For all the goodly virtues which we have to outward show, are but corruption till God has reformed us.
So then it is certain, that all that ever we have of our own nature must be cleansed, or else we shall rot in our own wretchedness. And therefore, forasmuch as there is no other means to draw us to salvation, but by cleansing us of all our vices, and the same cleansing cannot be done but by violence: when we are warned by the doctrine of the Gospel, so as our own consciences rebuke us, although we like well to be now and then flattered and soothed, yet let us seek to be spoken to earnestly, and to have our faults told us, and to be made ashamed of them, and to have our dishonesty discovered, and not desire to be pleased: for it would be the next way to make us rot in our own naughtiness if we should hold it so in secret: and it would cost us dearly the setting on, if we should be so flattered by men, and in the meantime, the heavenly Judge should thunder down upon us. Thus you see how every of us ought to profit himself by that which S. Paul speaks here, namely that if the preachers gratify and please men, in so doing they renounce God: and if they renounce him, what shall become of the rest of the people? Whither shall they be led but
to the devil? Therefore when any man comes to a Sermon, let him bear well in mind, that he who preaches speaks not of his own authority, but in the behalf of our Lord Jesus Christ, whom God his father has appointed to be our judge. And to what end is Jesus Christ our Judge? To the end that every of us should condemn himself, and that having so passed condemnation, we should resort to him to be quit. Now then if a mortal man cover my sins for some love that he bears to me: will the heavenly Judge spare me because he spares me? Were it not better that he who has the charge to teach me should condemn me, and show me my faults, to the end I might be sorry for them, and learn to dislike of the thing that would bring me to destruction? Ought not I to take the proffer, while God has his arms stretched out to receive me, and while Jesus Christ comes before me, offering me up to God his father, as an acceptable sacrifice of sweet savor? And so, must it not needs be that we are as good as mad and bewitched by Satan, if we cannot abide to have our sores rubbed and betrayed, that we may be brought to that which is for our welfare? If a man pleases a sick body, what will become of him? Shall he give him drink every minute of an hour? Shall he give him wine whereas he should give him water? Shall he give him salads? It would be the next way to poison him. To be short, it is certain that a man always seeks his own death when he would have men to soothe him. But now which is the better, either that he who has the ordering of a sick man should yield to all his desires, or that he should bridle him notwithstanding that he chafe at it and gnash his teeth, and storm because he may not have his own will in his desires?
But it is certain that if there be inordinate desires in sick folks, there are much more inordinate desires in us. What would become of us then, if they that have the charge to bear abroad God's word, and ought to play the physicians, had not a care to keep us from the things which they know to be hurtful to us, and to minister the things
unto us which they know to be for our welfare? For surely if they should soothe us in our affections, it would be the way to cast us quite down. This in effect is the thing that we have to consider, when S. Paul speaks of his affection. Now he adds the second argument: namely that he had not his gospel of men, but by revelation from heaven. He confirms still his matter, in that he says that neither Peter, nor John, can have any such reverence in their own persons, as that men should be bound to hearken to them as of themselves, for that is reserved to God alone, and to our Lord Jesus Christ, and they must not have any companion. Then since it is so, let us learn to look up when the case concerns the certainty of our faith, and let us surmount all that is in this world, and quite and clean give over men. And though they be never so excellent, yet let not our faith rest here beneath, nor upon any creature, but let it be grounded upon God.
The Papists will say, we are full of pride and stateliness, for that we will be wiser than all the world. Truly if we rested upon our own wit and thinking, or upon our own opinion, it would be too great a pride. But forasmuch as we walk in humility, shrinking down from all our own reason and wisdom, and acknowledging that we must be fools in this world if we will obtain the wisdom of God: Seeing (I say) that we have such a modesty and soberness in us, and attempt not to know more than is lawful for us, but in the meantime do so magnify God's doctrine, so that we can defy all that is of the world: that loftiness must needs be good, for it is the thing wherein God will be glorified. Therefore we may defy the Crosses, Miters & Gewgaws of the world, and all the horns of the Pope whereby he advances himself against God: I say we may defy them, yea and abhor them, as things full of filthiness and infection, whereby our mortal enemy Satan goes about to poison us. And therewithal let us be so settled upon God's truth, as we may triumph over all that is against it, assuring ourselves, that our faith must get the upper hand of all that ever sets itself against it
to batter and bear it down: the which thing to do, Satan never forgets to torment us as much as is possible. But if we be once strengthened in our God, let us not fear that we shall be vanquished by all his temptations: for we are sure that as long as God is on our side, we may esteem all that shall come of creatures to be no better than smoke.
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, till we be utterly rid of them, and that so long as we have to live in this world, he will bear us up in our weakness, till he have remedied it, and we be thoroughly reformed according to the perfection of his righteousness whereunto he calls us. And so let us all say, Almighty God our heavenly father. &c.
The Fifth Sermon upon the first Chapter.
11 But brethren, I do you to wit, that the Gospel which was preached by me, is not of man.
12 For I received it not of man, neither learned I it but by the revelation of Jesus Christ, &c.
We saw this morning that all those who have the charge and office to teach in God's Church must forget all liking and favor of the world; for otherwise, they can never discharge their duty faithfully, considering how men always desire and covet to be flattered and cannot abide to have their faults rebuked as they ought to be. Thereupon, I told you also that every man must rid himself of all fleshly affections so that they may become true disciples of our Lord Jesus Christ. For as long as we follow our own lusts, the gate shall be shut against us, and we shall never have any entrance into the Gospel. And truly, we see how the Prophet Isaiah speaks thereof. He says that all those who want men to preach pleasurable things to their liking drive away God as far off from them as they can. True it is that they will not speak after that sort. For even in the country of Judea, every man protested to serve the God that was revealed to their father Abraham, and who had published his law by Moses. Sacrifices were offered in the Temple, and there were fair shows enough there. Nevertheless, the Prophet concludes in one word that men were desirous to be soothed and fair-spoken to, and by means thereof could not suffer God to guide them nor give Him leave to lay His yoke upon their necks. You see then that the means for us to be prepared to receive the doctrine of the Gospel and to be edified by the same is that we are not wedded to our own likings but suffer our Lord Jesus Christ to speak the things that are expedient for our
instruction. However, besides this, we must also be, as it were, wounded to the heart by the word that is preached to us, or else we shall never fare the better for it.
For as I declared this morning, it is not without cause that the Gospel is likened to a sharp sword, and it behooves us verily to be made true sacrifices by renouncing all our own lusts and all other things which God condemns, and to endure the same patiently to the intent to be wholly brought back to the obeying of His will. And herewithal, we must also call to mind what has been treated of heretofore, that is to wit, that all men, as well great as small, must stoop, and the Son of God must have the preeminence and mastery, in such wise as there may be no more shepherds but He, and we all of us be His sheep. True it is that those who have the charge to preach the Gospel may well be called shepherds; however, that is not because they may do anything in their own name and authority or that the same should impeach the superiority of the Son of God. For as for me who speak here now, I must not bring aught of mine nor advance myself above others, for my speaking unto all this company is in such wise that my doctrine must first be applied to myself and afterward bear sway over all other men without any exception. For there is no highness in the world which can exempt itself from the subjection which all of us owe to the Son of God. According as we have seen heretofore, how it is the property of the Gospel to bring down all the glory of the world, so as men may not presume to set up their bristles nor to challenge ought to themselves, but that such as ween themselves to be most excellent may be utterly abased and made nothing, and all things be made captive to the obedience of the Gospel. And that is the cause why Saint Paul, to confirm his doctrine, declares that it came not of men nor was learned in their schools but that he had it of our Lord Jesus Christ, concerning whom the Father gave commandment that men should hear him.
For that prerogative is given peculiarly unto him and ought not to be communicated, neither to any man nor to any angel of heaven. Good reason it is that men who speak as instruments of our Lord Jesus Christ should be heard; but (as I told you before) that is not to impeach the authority which he has over us. But however the case stands, the certain and infallible rule to attain to salvation is that our Lord Jesus be the only master and teacher, and that we be teachable to receive his word without gainsay or replying. And Saint Paul thinks it not enough that he holds the things of Jesus Christ which he has published, but also he utterly rejects and excludes men in that behalf, to show that the authority of them were not sufficient to ground and settle our faith upon. For we shall never leave staggering till we come unto God and unto that person whom he has established as head and chief teacher over us. Now whereas Saint Paul says that he tells it to them, it is not because the Galatians and others had not heard the like before, but because they had been unthankful, so as they had been entangled in many errors and paltries. Therefore, he brings them back again to the wellhead, as if he should say, until such time as men have fully concluded with themselves to suffer themselves to be governed simply by the pure word of God, they shall be always in a mammering, and the Devil shall no sooner raise up any trouble against them, but they shall be so dismayed as they wot not which way to turn them. For it behooves us to be first of all sure that as touching the doctrine whereupon our faith is settled, we hold it of God and not of men. True it is that all men shall not have the like revelation that Saint Paul had, but it ought to suffice us that our Lord Jesus Christ, having ratified the Gospel with his own blood, and also commanded his Apostles to publish it abroad, has given them such proof that the doctrine which we receive of them is of full authority and utterly out of all doubt. This, I say, ought to suffice to hold us as it were in prison and to keep us from admitting any of all the things that men can allege. But let us also call to mind what the
Apostle tells us in the first to the Hebrews, namely that God has lastly spoken to us by the mouth of his own son, to the intent we should have all perfection of doctrine in him.
You see then that the thing which we have to bear away is that the revelation whereof Saint Paul speaks here shall not be common to all other men but serves to warrant the doctrine which we have received by his means, so as we see it is our Lord Jesus Christ that has spoken. And whereas he excludes men after that sort, it is to show us that our Lord Jesus Christ does not give us some bare entrance, as if a man should teach a child his ABC, and afterwards send him to a better-learned master. Our Lord speaks not so by halves unto us but in full perfection, insomuch that both in life and death, we must always stand steadfast in the things that we receive of him and forsake whatever comes of men; for all mingling will be but corruption, as I told you this morning. And that also is the cause why he exhorts those who speak in the Church to hold fast continually the Majesty of God and not to bring in aught of their own nor to put forth anything which breeds of their own brain. For in what case should we be if men might intermeddle themselves with our Lord Jesus Christ, and every man cast in his morsel and collop (as they say), and that we might have a Gospel stuffed with men's dreams and fancies? It would be nothing else but a horrible confusion. You see then that our Lord Jesus Christ has not his authority among us until men are put down, and all other creatures with them, and that all give ear unto him from the least to the most. This in effect is the matter which we have to bear in mind. And indeed, we see how that in another text to the Corinthians, Saint Paul declares that he had preached the perfect wisdom when he did set forth our Lord Jesus Christ, and that there a man shall find whatsoever he can wish for his welfare.
And in another text to the Ephesians, he says that that is the thing unto which we must apply all our study, both far and wide, so as we need not to bring any petty trash to further the thing that he had set out before. Then, since it is so, we see that all such as entangle themselves in men's devices and inventions have a disguised Jesus Christ and a bastard Gospel which God disclaims, so that our Christianity can be no Christianity unless we continue in the things which we have learned of the Son of God, who is our only Master, and in the things which the Apostles also have taught us in his name. Lo, what we have to remember in this text. Now, hereupon Saint Paul shows his own conversation, whereby it may be gathered that out of doubt he was as it were fashioned by the spirit of God. For so strange an alteration as was seen in his person could not happen except God had put to his hand and wrought after a secret and unaccustomed fashion. And so you see in effect whereat he aimed when he says that the Galatians knew his conversation or manner of living. We have here a good lesson.
However, that we may profit the more by it, let us mark how Saint Paul continues the thing that he had touched before, which is that a man shall not find a steadfast foundation in any creature whereon to settle faith, but that God only must be the founder thereof, and although men be means and instruments of it, yet notwithstanding they have need to be authorized of God and to have it known that he has sent them and allowed them, and that they bring not anything which they have not received of him. Now, if a man have an eye to the virtues that were in Saint Paul, certainly he deserved well to have some credit and audience among men. Yet notwithstanding, he acknowledges and confesses that he is nothing as in respect of himself, and that all that ever he has is only to serve our Lord Jesus Christ and to set forth the things faithfully which he has received of him. What shall we then say to such as have neither good life,
doctrine, nor aught else? Whereas they call themselves Prelates and take upon them some stateliness and superiority so as their sayings go for saws: are they therefore advanced above Saint Paul? [Admit they were:] yet must all loftiness of man cease and be pulled down so as nothing may hinder the exalting of Jesus Christ. For example, although Saint John the Baptist had record borne unto him that there was not a more excellent man born of woman, yet notwithstanding, he says that both himself and others must be diminished, that Jesus Christ might grow and increase. Likewise, Saint Paul speaking of it in another place says that the Church must in such wise be builded as our head Jesus Christ may always have preeminence. For if we should so advance men that Jesus Christ should be defaced among them, that were a terrible building, and such a one as should bring nothing but ruin and confusion. And in good sooth, if a man should become as big as a pillar of this Church, and his head of the bigness of one's fist so as it should be hidden between his shoulders: he should be a monster, and it were much better for him to keep his ordinary proportion. But like as the Church is the body of our Lord Jesus Christ, so must he be advanced above all men, and every man must look upon him and stick to him. And certes, the Papists condemn themselves at this day by their own proverb, in that they say a man cannot know God but for his Apostles. And in very deed, they have buried Jesus Christ in such sort that he is as good as hidden in the world. For they have robbed him of all that belonged to him, insomuch that whereas he is called the lawgiver, the Judge, and the King, to show that he alone ought to bear rule, we see how men have decked themselves with all those feathers.
Therefore, let us keep ourselves from such confusion, and if we increase, let us always abide in the root and groundwork of the simplicity of the Gospel. Let us take good heed that we swerve not a
hair's breadth from it. And as touching that which is rehearsed here concerning the conversion of Saint Paul: it tends still to this end, namely, to do us to wit, that he did not thrust himself in of his own head, but that God reached him his hand, and that the doctrine which he had preached was given him by revelation, so as it might safely be held as the word that proceeded out of the mouth of God, and consequently as the certain and infallible truth. I have told you heretofore that if a man seeks to be heard for his own skill, for his great and deep understanding, for his fair speech, or for his great eloquence: all those things are nothing but filthiness and dung, and that God only must have that authority and honor at our hands, and that inasmuch as it pleases God to speak to us by the mouth of his only son: only Jesus Christ must have the preeminence to be the master and teacher of all his, and we likewise must become his flock to hear his voice. Lo, how our Lord Jesus Christ is to be honored among us: namely by becoming his true scholars, and without feigning. In the Papedom, a man may well enough worship some Marmoset with the honor of Jesus Christ, when as in the meantime the Gospel is trodden underfoot and blasphemed, and yet notwithstanding those blind wretches think themselves to have made a fair hand. Yea, but [in very deed] it is an open spitting in the face of our Lord Jesus Christ when men renounce his word wherein they should behold his glory and majesty, as Saint Paul says in the second to the Corinthians.
Then it is no honoring of Christ when men make many mummery and ceremonies, but when they submit themselves simply to the doctrine wherein it is his will to be known, and wherein he shows himself unto us as it were face to face. Thus you see in effect what we have to bear away. And herewithal, in this conversion of Saint Paul, we see perfectly the heavenly power which he minded to show us here: that is to wit, that it was not of man, but that God had uttered
his arm, to the end it might be known that such change came of him, and that Saint Paul was become a new creature. For surely it is a more excellent work of God when a man is repaired after his image than when we are born into this transitory life. And so we see how Saint Paul was made a new man. And that is the cause why he says expressly that he persecuted the Church of God, that he made havoc of all things, and that he played the cutthroat (as you would say), until God had changed him, and of a ravening wolf made him a meek sheep, and finally a shepherd in his Church under our Lord Jesus Christ.
Thus then we perceive that Saint Paul was sent us by the hand of God, and that he brings a sure mark, so as we see he did not thrust himself in, but that it was a work of the Holy Ghost, and there was nothing of his own coining in the doctrine that he preached, for so much as it behooved him to have quite and clean renounced himself, to the end to give and apply himself to the service of our Lord Jesus Christ. For had Saint Paul been led with vainglory, we are sure he was honored among his own countrymen, and he could have won his spurs there. Again, if he had stood upon the reputation of a holy life, he was unblamable. On the other side, he was at his ease and lived in rest. But it stood him on hand to have made no more account of all the things that are to be desired to the worldward, and which he had highly esteemed before, than of dung and dirt (as he himself protesteth to the Philippians), and it behooved him to cast them all away as things hurtful, for as much as he saw well how they were all of them impeachments that hindered him from coming to our Lord Jesus Christ. Saint Paul therefore not only gave over the reputation which he had to be a great doctor, and therewithal a holy man, and as it were a little angel, and moreover the rest, ease, and commodities of the world, but also did before God give over all his opinion of purchasing eternal life by his own good works. All these
things he rejected as abominable, knowing well that he was blinded with pride, in that he had imagined that anything was available before God or that he could purchase any favor by that mean. It behooved him (say I) not only to have thrust all these things under foot but also to have abhorred them, as he himself protesteth. For so much then as we see this, we be so much the better confirmed in that which he says: namely that in executing his office of Apostleship, he had nothing of man nor of himself, for he had been quite and clean stripped out of all the things which he had made great account of before. For in that he confesses himself to have been a persecutor of God's Church, we see that to the intent to maintain still the honor of God, and the authority and mastership of our Lord Jesus Christ, whom he served, he does not in any wise spare himself. But behold also it behooves us to proceed in the like case.
If we purpose to employ ourselves to God's service, it stands us on hand to forget ourselves and not to be curious in seeking the things that are for our own behoof or for our own honor. Until such time then as we be come to the utter abasing of ourselves, we can never give ourselves to the service of God whereunto we be called. I speak purposely of those that have the charge to preach the Gospel, whom it behooves to be abased in themselves, or else they can never execute faithfully the charge that is committed unto them. On the other side, we see how Saint Paul does not disguise anything nor take any shadow or cover to be received among men, but had rather reap the blame that he had deserved and to be shamed before men than to cover himself with vain starting holes. For he says he had persecuted the Church, been a rover and a cutthroat, and had shed innocent blood. But yet does not this prove that Saint Paul had not endeavored to live in holiness and perfection; for he had been a mirror of great incorruptness. He terms himself unblamable; and not without cause. For he says he was so blinded that he thought himself righteous