The Thirty-Third Sermon,which is the third upon the fifth Chapter - Galatians 5:7-10

which is the third upon the fifth Chapter.

7 Ye ran well, who hath letted you that ye should not obey the truth?

8 That counsel came not of him that called you.

9 A little leaven sourth a whole lump of dough.

10 I have hope of you through the Lord, that ye will be none otherwise minded. But he that troubleth you shall bear his judgment whatsoever he be.

We know that God has set down such a rule for us to live by, that if we give ear to his word, we shall not be subject to walking at rovers, but sure to hold the right way. And that is a thing wherein the faithful differ from the faithless. For all such as submit themselves to God's word, are not in any doubt or disputation with themselves, whether their doings are allowable or not: for who has power to judge of that matter but only God? But he has given his sentence already. So then forasmuch as man's life is likened to a race: let us learn to follow whithersoever God calls us, and then shall we not stray as wretched wanderers that do greatly overtravel and tire themselves without any profit.

And for that cause also does Saint Paul in this text set down a double race, the one good which has a right direction, and the other wandering and uncertain. Now it is not enough for men to take great pains: but they must also aim at a certain end. Moreover we see herewithal a true difference between the race that is to be counted good, and the race that does but over-labor men in vain. For Saint Paul lays them forth certainly and infallibly, saying that all such as obey the truth do run well. Lo here a saying of great weight. For thereupon we may gather, that when men be given to their own fancies, or walk only by guess, or receive all that is told them without discretion or skill: they may run swiftly enough, but they shall come never the nearer unto God. When they have spent all their life in traveling, they shall find themselves further off than they were at the first. And therefore let us learn to begin at this point, that is to wit, to give ear unto God who does us the grace and honor to teach us, assuring ourselves that there is none other truth but that which proceeds of him, and that when men follow the devises of their own brain, it shall be but untruth and leasing.

You see then that the way for us to fare the better by this saying of Saint Paul's, is first of all to consider, that all the devotions which men do frame of their own heads, are but mere illusions of Satan, and that all such as do what they like best themselves, may run fast enough, howbeit they shall be never the further forward in the right way, but rather the further back. Then is nothing to be taken and allowed for a good course or race, but only the obedience which we yield unto God's truth. Were this thoroughly well known to the world nowadays, there would not be so much trouble and contention as is seen. For what is the cause that we draw not all by one line, and that every of us reaches not out his hand to his neighbor? It is for that most men cannot be persuaded to obey God. Therefore the true course of the faithful is well showed to us by the Prophet Isaiah when he says, that every man shall take his fellow by the hand, and say, "Go we, let us go up to the Lord's hill, and he will teach us his ways." Now were we fully resolved of this point, so as we were altogether willing and desirous to submit ourselves to God: it is certain that we should all of us run together, and the foremost should help forward the hindermost, and the weaker sort should not envy such as were their guides, yea and that would give them courage to go on.

But although we see the world full of stubbornness, and every man given to his own liking, yet must we profit ourselves by this doctrine: that is to wit, by imprisoning our senses, that we take not a licentious liberty to do what we list, but that we obey the truth, assuring ourselves that the foundation whereupon it behooves us to build, is the said faithful obedience which we yield unto God's word. And whereas Saint Paul uses this word "Truth," it is specially to beat down all foolish presumptuousness and overweening, because men bear themselves in hand that they be wise enough to order their own life. And out of this overboldness sprang also the Seagull of all superstitions. For if men knew themselves to be such as they are indeed, that is to wit, to be poor, blind, and ignorant: it is certain that they would with all humbleness hearken unto God, and then should not there be so many partakings and sects as there be. But what? As I said afore, men will needs be overwise. Now Saint Paul, to pull down all loftiness, and to rid us of all pride and presumption, says that there is no truth to be found but in the doctrine that comes from God, and that however sure we ween ourselves to be, there is nothing but mere folly in us, except God govern us, and God's word reign wholly over us.

Further let us understand, that to yield ourselves teachable is a far greater virtue without all comparison, than to enter into disputation, and to be inquisitive of things that belong not to us, nor are lawful for us. It is true that faith is not a dotage or sottishness to receive and believe without gainsaying, whatsoever shall be told us: but yet when God speaks, it behooves us to yield him so much honor, as to keep our mouths shut, and to open our ears to hearken advisedly to that which he tells us, and to frame ourselves simply to the same.

You see then that the good race wherein we cannot go amiss, nor be carried aside one way nor other, is to follow the way that God shows us by his word. Otherwise (as I said) we shall but rove, according also as Saint Paul uses the self-same similitude, in taunting all the things that the ignorant and unbelievers do to serve God withal. For although they take never so much pain, yet they do but lose their labor.

But by the way let us mark also how he blames the Galatians for turning aside in the midst of their race, saying that their fault is so much the less to be excused, in that they had begun well, and not held out likewise to the end. True it is that even the ignorantest in the world shall not fail to be condemned if they follow not God's word: but howsoever they fare, we offend much more grossly, when God has once been so gracious unto us as to call us unto him, and to show us his will. Then if we turn head, and forsake our holy calling from heaven after we have been taught in God's school, and entered into the way: surely our fault is double, and we deserve much sorer punishment. This is it that Saint Paul meant in this text by saying, "How now? You ran well." Surely this forwardness of faith is a great virtue, namely when we be ready to answer God as soon as he speaks the word to us: but yet it is nothing worth without holding out. Then if we be so fickle and inconstant, that when we have gone forward a step or twain, we be ready to run back again, or else to start out on the one side or on the other: such unthankfulness is much more shameful, than if we had never hearkened to God at all: for we cannot so shield ourselves by ignorance, as they do which are bred and brought up in error and misknowledge, who will say, if we knew which is the truth, we would not do so as we should need to be pulled by the ear: but we be in doubt, and we wot not on which side to turn us.

Then if they which have begun to follow God, yea and have had some certain and infallible instruction by his word, do afterward start aside, or go back again: do they not show that they do it not of ignorance, but of willfulness and stubbornness, as though they meant of set purpose to spite God? Now it behooves us to mark well this thing, especially for so much as God is so gracious unto us, as to show us which is the way of salvation, which thing he does not to the rest of the world. For we see many blind wretches, that run and trot up and down, and wot not what they do: but yet they show some desire of serving God. If a man asks them whether they think they do well, or no, they answer, yea: howbeit it is but a weening, they are not sure of it. But we on our side have the warrant of the holy Ghost, which ought to be sealed in our hearts, that the doctrine which is preached unto us is not devised by men, but that God is the very author of it. The holy Scripture is sufficiently proved: we know, without adding of any thing, that God is our guide, so that nowadays there is not so very a dullard or idiot, but he is justly to be condemned, if he receive not the doctrine that is preached and set forth, and may upon his own knowledge judge that he does manifestly make willful war against God.

Seeing that our Lord has done us the prerogative to call us to him, and does still daily allure us and encourage us to come forward, till we be come to our race's end: if we be weary to hear him, and every of us would fain take his own scope, to follow whatever his own lust liketh: what excuse or shift can we hope to have, that we should not be condemned with the Galatians, for falling to our own byass after we have run well, and been well forward on our way? Yea and we must also mark this saying which Saint Paul interlaceth, "Who hath letted you," says he? He might have said simply as he said in the beginning of the Epistle, that they were quite gone away, yea and utterly revolted as Apostates or backsliders. But he uses the word "Let," to show that it is not enough for us not to turn quite and clean away from God, but that if we do but stop or linger that we go not right forth on still, nor continue always steadfastly in coming nearer and nearer unto God: it is already a very dangerous matter. So then let us beware of Satan's wiles, and not only be afraid of utter revolting from the obedience of our God, but also bear well in mind, that when the Devil shall once have cooled us, and made us to slack our pace, so as we fall to loitering in our going: he shall have gained over much at our hands.

Thus you see in effect what we have to gather upon this text. Now to condemn the unthankfulness of the Galatians the better, he adds, that that counsel came not of him that called them. In the first chapter he had said, "I marvel that you be so soon carried away from Jesus Christ which called you to the grace of his Gospel." For it is good reason that God should be heard when he openeth his holy mouth to teach us. What are we? Wretched worms of the earth, and rottenness: and yet notwithstanding our Lord makes his voice to ring from heaven, to assure us that if he enlighten and guide us, we cannot do amiss, and therefore that we must depend wholly upon him, and rest upon his truth.

But if we give ear to this and that, and when God speaketh we be soaring in the air, and hearken to one that whistleth, and to another that singeth: Is it not too shameful an unthankfulness? If a Schoolmaster sees his scholars prattling together while he speaks to them, or building of Castles in Spain, so as they hear not what he says: the rod must be fain to walk among them, and good right it should so. Verily a man cannot abide that his mate or companion should muse upon other matters when he is talking with him, but he will take it in scorn and derision. But behold, God calleth us, and yet if there come any deceiver to whisper us in the ear, we hearken to him and follow his counsel: which is a token that there was never any knowledge in us to discern the majesty of our God, and to yield him the reverence that he deserveth.

We know that the chief honor that he requires of us, is to have our wits and minds bent to understand what he commandeth and appointeth. For that cause therefore Saint Paul says, that the said counsel came not of God, who had called the Galatians. Now it is certain that he had called them long before that time: Nevertheless he thinks it not enough to have told us once for all how we should walk: but also he holds on still, according also as we have need to have the remembrance of that doctrine to be renewed daily.

Then seeing it is so that God is always at hand with us, yea (as the Prophet Isaiah says, both early and late, that is to say, seeing he has a continual care to bring us to himself, and to draw us nearer and nearer: it is certain that our fault is so much the heinouser if we have one of our ears in the field, and the other in the town, as the Proverb says, and that we be not wholly given to him and to his word. To be short, we see here that the true perfection of God's children, is to offer up themselves wholly unto him, and to suffer themselves to be governed after a peaceable manner with all teachableness, so as none of them say, this is mine opinion, this is my fancy, this have I learned of men: but always prefer the obedience of faith before all things. For there is none other lamp to guide us aright, than God's word. Mark that for one point.

Now after that Saint Paul has spoken so: he adds, that a little Leaven marreth a whole lump of Dough. This serves to confirm the matter which I touched not long since: which is, that it is not enough for us, not to make any full revolting from God, and to forsake him utterly, and to renounce all his word: but that we must also continue pure and sound, and be as it were untrussed to put ourselves more and more forward, and although Satan devise and practise to cast blocks and bars in our ways to stop us, yet must we not cease to go on forth still. And this is to be marked the better, because the devil shows not his horns at the first (as they say) to withdraw us away from God, but transformeth himself into an Angel of light, and creepeth upon us by bypaths and mines under the ground. And by that means are we beguiled. For to our seeming, this or that is no great matter, by means whereof we overleap it lightly, and strike sail as they say. But we be utterly amazed when the Devil holden us masked in his nets.

To be short, Saint Paul meant to say here, that when men have learned the Gospel, it is not enough for them to profess the receiving of the doctrine that is contained there: but they must also have a pure, sound, and substantial faith, and not swerve aside to the right hand nor to the left, nor be corrupted with any error, nor admit any mingling, but hold fast the pure truth which God shows us. This is the sum of the matter which we have to gather upon this text.

But if ever this warning were necessary, it is necessary at this day. For Satan strains himself to the uttermost, to entangle, yea and to embrace God's word, to the end that men might no more discern between white and black, but that all Religions whatsoever men list to have, might be taken for good. And such as use that cunning do serve the devil, and have no more fear of God nor Religion, than dogs have. Nowadays, those who are the best upholders of the Pope, perceiving well that their abuses have been so gross and out of all square, as it is impossible to maintain them, say, very well, yet must you not seek such a reformation, as to break off the Eel by the waist as they say: men must be contented with some good mean. And all this is but to cover their filthiness, as if a man that would pluck up a venomous weed, should but nip off some leaves of it, and say, Lo, now it is as good as cut up. Yea but the root is still behind together with the residue of it, which is able to do harm enough, and that is all one as if it had not been touched at all. Nevertheless, the world nowadays is full of such vermin and corruption: for we see that these sticklers and neutrals which row between two streams, would fain disguise our Lord Jesus Christ after such a sort, as he should be Jack out of office, and be no more known, and that the doctrine of the Gospel might be mingled like a hotchpotch. And so much the more does it stand us in hand to mark well the thing that is told us here by the holy Ghost, namely that a little Leaven soureth a whole batch of Dough. Sometimes this similitude is applied to men: for one scabbed sheep is enough to infect a whole flock, as they say. But Saint Paul speaks now of doctrine, as if he should say, that we must hold our own, and not suffer anything to be added to God's pure word, according as we have seen in the second to the Corinthians, how he said that such as give ear to Satan's illusions, are like a woman that hearkeneth to a bawd, whose coming is to beguile and abuse her.

Now as soon as we be so corrupted in our faith: by and by we be alienated from our Lord Jesus Christ, and we break the promise of marriage which is made betwixt him and us, as soon as we swerve aside from the simplicity of the Gospel. And like as in that place he useth the word simplicity of set purpose: so in this place he says, that if we mingle never so little leaven with the dough, by and by it is all made sour. What must we do then? Whereas it pleased God to show the Jews by his law the true mean to walk in such wise as they should not be harried here and there: in the Gospel he has taught us yet with much greater perfection, because that there he has made an end of all prophecies. Then seeing it is so: let us now frame ourselves thereafter. And although Satan whisper us on either side, let us not be as reeds that are shaken with every wind, but let us be so rooted in our Lord Jesus Christ, as he may make us to endure all winds and weathers by the power of faith, and all assaults that can be put unto us.

To be short, if we will be taken for Disciples of our Lord Jesus Christ: let us not hearken to any other master or teacher than him: for we cannot do him greater wrong than to add anything to that which he brings us. For it is said that it is he whom the father has set over us with full preeminence, and which is the good shepherd, and that they which are of his flock, will hear his voice, and eschew the voice of strangers. However the world goes, we must stand fast at that stay, and without resistance follow whithersoever God calleth us, and suffer ourselves to be so turned and returned by, as we may desire nothing but to submit ourselves to his word as I have declared before. And therefore although that now and then men find fair cloaks to varnish the minglings withal which they put forth: yet let us hold us to that which is said here, namely that a little Leaven is enough to mar a whole batch of dough: according as we shall see many, who to make us swerve aside, will allege, what? It is no renouncing of Jesus Christ, so we hold the grounds of the Gospel, that we be justified by the free goodness of God, and that we can call upon him in the name of him that hath promised to be our mediator. When we have done amiss we flee to the only and everlasting sacrifice of our Lord Jesus Christ; and if there be any small spots or worms beside, they must be borne with and winked at. And especially such as would win by their pride, will say, yea marry Sir, and what else seek we but concord? For we be contented that every man should walk in the doctrine of the Gospel: but yet is not that a matter of so great importance, that it should be so greatly stood upon.

Therefore when the Devil goes about to beguile us with such baits, let us always set this buckler against him, that a little Leaven sours a whole lump of Dough. And in very deed even experience (which is termed the mistress of fools) has well showed in our time how true this Saint Paul's saying is. For we see nowadays that where the Gospel has been preached purely, there are so many diverse opinions as it is horrible to think, so as it seems daily that all should go to ruin, and God's truth is as it were torn in pieces. And whereof comes this, but of men's laziness in that they would maintain themselves in rest, and have their commodities and ease at will, to take their pleasure everywhere, and so have consented to such as came to disguise the pureness of the Gospel? God, therefore, has yielded them their deserved hire. For as much then as we see such examples, let us be so much the warier, and let us so walk in the pureness of the Gospel, as we may refuse all mingling, and utterly abhor it. Now hereupon Saint Paul adds further, that he trusts of the Galatians, that they will not be otherwise minded.

We have seen how the rebukes that he did set down hitherto heretofore, were rough and sharp. Now when men exceed measure, it is always dangerous for discouraging of men, and for casting them into a melancholy. For this cause Saint Paul moderates himself, and seeks still to be at one again with the Galatians. And in good sooth that is the order which all men ought to keep, that are desirous to build up God's Church. It is true that men's vices ought not to be spared, and especially if there appear any hindrance of the pure doctrine, or to the overthrowing of faith: then must we have a fiery zeal to fight manfully, and to maintain the quarrel of our God. Yet notwithstanding we must labor to the uttermost of our power to bring those back that are gone astray, and to keep still those that are yet in good way, though they be weak and go not forward with such strength and courage as were requisite and to be wished.

Ye see then what the duty of those is which have the charge to bear abroad God's word committed unto them: that is to wit, that in reproving such as were gone astray, their using of severity and rigour should be such, as yet nevertheless they should show some good hope, to the intent that their hearers be not utterly overgrieved, and thereupon fall into wilfulness, and shake off all good doctrine. But every of us must apply this to his own use. For what causes us now and then to gnash our teeth when God rebukes us, and to be forepossessed with such stubbornness that we rebel against him? It is because we be past hope, and thereupon play double or quit as they say. Therefore our Lord labors to bring us back when he sees us so forlorn, or rather in the way of perdition, and he would still fain win us to himself again, howbeit that in the meanwhile we know not the end and intent that he aims at. By reason whereof we shut the gate against him, so as he cannot by any means compass us.

So much the more then ought we to mind well the thing that is showed us here by Saint Paul which is that if our sores be rubbed, although it grieve us and sting us to be sharply rebuked: yet we must not cease to abide it patiently, because God means not to throw us headlong into the bottomless pit, but rather calls us home to himself. And now according hereto, let us mark that there is none other remedy for all our vices, than to yield ourselves to that which God tells us. For Saint Paul presupposes that which was true: namely that he had preached the doctrine of the Gospel purely, and that he had not intruded himself to put forth his own dreams and dotages, but had purely discharged his duty and the commission that was given unto him. He says now that the Galatians will think all that to be so. And so he shows us generally, that if we have been overseen and the Devil have troubled our minds, and the deceivers also have thrust us out of the way: there is none other help but to hold our peace and to answer Amen unto our God, and to suffer ourselves to be guided by his word, ceasing not to yield him true obedience though he come not down from heaven in visible shape, nor send any of his Angels that bear the badges of his Majesty, but speak to us by frail men, that are not of any great estimation. Lo here in effect what we have to bear in mind.

Now upon this, Saint Paul turns aside the sorest matters unto the Cousiners that had sown their darnel in the Church of the Galatians. "He that hath disquieted you," says he, "shall bear his judgment, whatsoever he be." Hereby he declares that if there be any whom Satan has so sorely poisoned, that they willfully provoke God's wrath upon their heads: we must not be shaken down nor moved therewith. This warning is very necessary. For though we be hard and slow to believe the things that God tells us: yet notwithstanding on the contrary part, when we spy any error, we be ready to run after it, and so you see a froward inclination, which is common nearly everywhere, and a vice more than ordinary. Furthermore, to our seeming we be well at ease, if we can get any covert, to suffer Satan to beguile us though he seeks nothing but our destruction. Therefore, it behooves us so much the more to mark well how it is said here, that such as trouble the Church shall bear their own judgment. For thereby Saint Paul does us to understand, that there are many despisers of God, which make no conscience to pervert all things: so they may win themselves estimation with the world, and purchase themselves credit, all is one with them, for they pass for nothing but to exalt themselves. Such manner of men do trouble the church a thousand ways. There are others who through vain glory and to seem skillful and sharp-witted, forge new doctrines. That is one other kind of Cousiners. And there are others some so malicious and spiteful, as they cannot brook any peace and concord, according as it is said that the hand of Ismael should be against all men, and all men's hands against him. Then there are a sort that seek nothing but dissension and variance. Seeing then that we perceive that the Devils have so many bolsterers to turn us from the right way: had not every of us need to look well to himself, lest he be shaken down: and to continue always steadfast in the thing which we know to be of our God, whatever this man or that man do babble or prate?

Ye see then that the thing which Saint Paul meant, is that we should not one of us look at another, like sheep which leap one after another into a river or a pit when one is leapt in afore them, or like Cranes and other birds that fly all on a row one after another, no we may not do so: but we must always be constant without swerving aside from the word of God. Mark that for one point. But above all things Saint Paul tells us, that we must not be dazzled at men's gay shows, when they pervert God's pure truth under color of their own skill: but that when we see them to have no regard of anything, nor religion, no fear of God, no awe, yea and that sometimes they be worse than past shame, so that if they once come so far forward as to get the Law in their own hands, they pass for no man, but do after a sort spit even in God's face: I say when we see them become such Monsters, we must wait that God should execute his justice upon them, and show how much store he sets by the souls which he has bought so dearly. And that is the cause why he adds purposely "whosoever he be." For here he intended to deface all the gay titles whereof men vaunt themselves, in setting up their bristles against God. Like as at this day, whereas the Pope turns God's truth upside down, and through Devilish pride mingles and mangles all things: yet notwithstanding he ceases not to call himself the Servant of God's Servants, the Successor of Jesus Christ, and the Vicar of Saint Peter. The Bishops also suppose themselves to have a very lawful title to suppress all knowledge of the truth, in naming themselves Prelates. But Saint Paul tells us here, that when men are so disguised, they are but Idols for all that, and God is unchangeable and alters neither his nature nor his mind. Then since it is so: although men were exalted to the third heaven, yet ought we to take them for stark Devils, if they go about to mingle aught at all of their own devising, with the pure simplicity of God's word.

To be short, we see here all worthlessness of man beaten down when the obedience of faith comes in presence. True it is that in civil cases there has always been superiority: but yet must God notwithstanding govern still by his word, and his service must be ruled thereby, that our faith may be wholly conformable thereunto: and though all the world should set itself against it, and heap up never so huge and high mountains of most excellent titles even up to the clouds, all must be held but as smoke, yea and as filth and dung.

Thus you see in effect what Saint Paul meant to say. Yet he does it not to excuse the Galatians of their unadvised overshooting of themselves, but to give them courage to return unto God. There are many to be seen nowadays which think themselves to be escaped out of God's hands, and to be quite discharged, when they can say that their Prelates and Shepherds have taught them so. But Saint Paul admits no such excuse, but says that the way for them to escape the damnation that is prepared for the deceivers, is to return to God's pure truth, and not to refuse to be brought back again, though they have swerved from it for a time. And herewithal also for a conclusion, he does us to understand how dear our salvation is to God, and how great store he sets by it. For whereof comes that which Saint Paul says here, namely that all such as trouble the Church shall give a reckoning of it, and be overwhelmed at God's hand: but of that we are his heritage, and he takes all his pleasure in us, as in them whom he has chosen and adopted, and for that we be as it were his accomplishment, as Saint Paul terms us? Seeing it is so: let us learn to trust in God, seeing he has so fatherly care of our salvation. And so let us learn to put from us all false doctrine constantly and with such stoutness as we ought to do. For we see that God is chafed and moved to anger, telling us that he will never pardon those that have so troubled his. Forasmuch then as we see that God pours out his indignation upon them that have troubled his Church: let us have a zeal answerable thereto, and let us abhor all false doctrines. And when we see men desirous of nothing but to sow some troubles: let us take them as our mortal enemies, let us make war valiantly against them, and let us fight to the uttermost for the truth of our God, assuring ourselves that that is the thing wherein lies all our happiness.

Thus you see in effect what we have to gather upon this strain. And so forasmuch as God has once called us to him, and ceases not to prick us forward daily by exhortations: let us hold us under his obedience. And although we see many troubles, dissensions, and debates in the world: yet let us always stick steadfastly to the truth which cannot deceive us. And forasmuch as we may be soon seduced and deceived: let us pray God to give us wisdom and discretion: and also let us give diligent ear to his word, as which is able to strengthen us against all Satan's illusions, and let us no more be led to dance after other men's pipes, as Saint Paul warns us in the end of this Epistle. Seeing then that we have the means which God has established to hold us always to be of his house and Church: let us stand steadfast therein. And if we happen to be turned aside through the foolishness and unadvisedness of our flesh: let us by and by hearken to the warnings that are given us here, let us mourn for our faults, and when we have mourned, let us serve our God, knowing that he is ever ready to receive us. And although we see never so great a number of despisers and worldlings which cease not to corrupt and pervert the doctrine of the Gospel, yea and to be utterly sodden in their corruptions: although (I say) that we see such stumbling blocks: yet let us take good heed, that under the color thereof we be not turned away unto wickedness, and so be wrapped in the same damnation with them for following of their steps: but let us go forward to the salvation that is set before us, and whereunto God provokes us daily to come.

Now let us fall down before the majesty of our good God with acknowledgment of our faults, praying him to make us feel them more and more, and therewithal to bear with our infirmities till he have rid us quite and clean of them, and clothed us again with the pureness of his righteousness, which ought to grow in us until it be fully perfect. And so let us all say, Almighty God our heavenly father etc.