Part 4
before God, because there was not any spot in him that could be condemned by men. Truly there was hypocrisy in him, like as there is in all men that are not renewed by God's spirit.
When they surmise themselves to be well liked of all the world, then it is certain that they are nothing but corruption, till God has taken them into his guiding. And so you see that men shall be abused, because they stick to their common sense in judging what is good and evil. But contrariwise our Lord Jesus Christ tells us, that all the things which are highly esteemed before men, are abominable before God. Surely however the case stands, Saint Paul had endeavored himself to live holily and without any blame or reproach, And yet for all that, when he was once converted, he could not say he had done well, and that his devotion was worthy to be allowed. But contrariwise he declares that he had been a persecutor, and that all this gear was nothing worth. What is to be said then of that which nowadays is called devotion and the service of God? As for example, in Popery those terms run roundly enough in every man's mouth: all things are done of good intent, all men (to their own seeming) have affection and zeal, and they bear themselves in hand that God is much beholden and indebted to them for the things which they do. Yea, but we know that God has not commanded them any of the things that they bring unto him, but every of them behaves himself after his own fancy.
However the world goes with them, it is but an opinion, that they ween they do well, and that is all. One says, it seems so to me: another says, I learned it so, and so was I taught. Now if God should allow all these things, he should have great burdens to bear. For the things that men have invented of their own heads are but stinking dung before him. And yet for all this, every man alleges this foolish brag, that he meant to serve God. But therefore it is said in one word
by the Prophet Isaiah, who has required these things at your hands? Let him that set you a work pay you. For as for me, I will never put this gear in my reckoning book: I utterly disclaim it, because I require obedience. Now Saint Paul has very well gathered this matter. For if he had judged here of other men, it should have had less power and force, than when he speaks of himself, and in no wise spares himself, but says that all the holiness for which he had been commended among men, was but a theatre, because he had been as a mad beast, full of fierceness and rebellion against God. Then if Saint Paul make such a plain and free confession: must not all mouths be stopped, and all of us understand that when we thought to have served God, we were (as you would say) in a maze, and it was but a leading of us to the bottom of Hell? And in good sooth, as the wretched unbelievers rack themselves, they do but double their own condemnation, for the Devil snarls them so much the more in their damnation. Therefore let us acknowledge that we have been rebels to God ever since the time that we would needs serve him so after our own fancy, and that there was nothing in all our whole life, but error to make us stray all the world over, and to pluck us back rather than to set us forward, and finally that all the devotions which men devise, are but sleights and illusions of Satan, to sink us down to the deepest dungeons of death.
So then let us return to this obedience, and acknowledge that there is no way for us to rule our life well, but by being taught in the school of the Son of God. But do we think that the Superstitions that reign nowadays in the world, and have their full scope there, are better than the traditions that were in the time of Saint Paul? It is true that there were many wicked corruptions in the Church of the Jews. For Sects were sprung up, and the Pharisees (which were yet the purest and soundest of all the rest) had mingled many gewgaws with the service of God, in so much that all was corrupted among them. But
however they fared, yet Saint Paul had always the law and the holy Scripture. As for the traditions whereof he speaks, he took them as appurtenances: but yet in the meantime his mind was to maintain the Law of Moses, which had God's word in it, and the unchangeable truth, and which ought to have the same reverence to the world's end. Yet notwithstanding he had but the letter of the law, as we have seen heretofore in the Epistle to the Corinthians. But nowadays as for them that be the devoutest in the Popedom, what have they? When they have alleged all that they can, it is certain that the holy Scripture is as good as buried among them, and no man makes account of it. They will not say that it ought to be cast away, for that were too great a blasphemy, and men would abhor it. But whatever they pretend, the Gospel is nothing with them in comparison of that which has been ordained by their holy Councils, and by our mother holy Church. Yea and they are not ashamed to say, that the Gospel and all the holy Scripture is as a nose of wax, so as there is no certainty in it, but that it must be interpreted altogether by men. Lo how Jesus Christ is mocked and scorned. Think you that such men may make us believe all their own inventions, when as they are so manifestly contrary to themselves.
Then let us mark, that if Saint Paul did so condemn himself with his own mouth when he followed not our Lord Jesus Christ: no excuse shall be available nor go for payment before God, when men swerve aside from the simplicity of the Gospel. This is in effect the thing that we have to gather upon his text. But let us mark therewithal, that God uttered a singular grace in Saint Paul, to the end that by his example we might know that our calling to salvation has been of his mere and undeserved goodness. And furthermore, that if we have slid back, and broken our promise made in Baptism to our Lord Jesus Christ, yet however the case stands, we shall not fail to be received to mercy, so we confess freely and without hypocrisy, that
there was nothing in us but confusion, and that God must have been fain to remedy the matter of his wonderful goodness. True it is (as I have touched before) that Saint Paul was taken for a holy man, and it might well have been said, that God had accepted his devotions, and that there had been some good preparation in him beforehand: however, all that was but a plucking of him back, as I have touched already in the third to the Philippians, where he says he could not take hold of Jesus Christ, and of the incomprehensible benefits that are in him, until he had misliked all the things that he had erst esteemed and had in reputation, as his own righteousness and holiness. We see then after what sort God wrought in the person of Paul, inasmuch that in the first to Timothy, he sets forth himself for an example and pattern, saying that Jesus Christ had showed in him, that he was come to save all wretched sinners, to the end we should not doubt to be received when we keep the right way. What did Free will in Saint Paul for the bringing of him to the obedience of the Gospel? [nothing:] but God was fain to thunder down upon him from heaven, to drive out the pride and presumption that was in him. He was not only drawn by the hand, but also God did cast so thick scales upon his eyes, that he was as a blind wretch. And besides that, he was stricken to the ground and astonished, to show that the knowledge and cunning, which he thought himself to have before, was but stark blindness, and that this darkness had served to bring him to a new light. For if God had let him still alone in his perfect plight, surely there would always have remained some foolish selfweaning in him, and he would always have mingled some trick of his own device and brain, with the doctrine of our Lord Jesus Christ: and therefore it behooved him to be blinded and to abide so. For inasmuch as he had erst been in great reputation, and been tempted to hold his state still: it was requisite that he should be brought down, and lifted up again, and carried like a little babe, or rather like a carcass or dead body. Thus you see how it behooved Saint Paul to
be corrected after a violent manner: whereby we see that neither free will, nor devotion, nor holiness stood him in any stead, but that all ought to be attributed to the mere mercy of God. And in very deed we see how he yields a pure and unconstrained confession thereof.
Then seeing it is so, let us mark also, that when God calls us to him, it is not for that he sees us disposed thereunto, or for that we be in any good readiness to it beforehand: but because it pleases him to draw us of his own mere mercy, as we shall see yet more at large hereafter. And if we mind to be partakers of the grace of our Lord Jesus Christ as Saint Paul was, the way what we must take, is to confess that there is nothing at all in us, but that we must be fain to receive from above, all the things whereof we be destitute, and to have God work in us after such a sort, as the praise of our salvation may be reserved to him alone without any exception. And in that respect also Saint Paul adds, that when it had pleased God to call him to preach the Gospel, he did immediately fall in train, and waited not at all for the advice of man, for it was enough for him that God had sent him, and that he was avowed by such a Master.
Whereupon he did not in any wise spare himself, nor stand scanning of the matter, but resolved himself fully to go forward on his way, and to hold out in such wise as we have seen, which is a sure record that God governed him by his holy spirit. This is the thing which we have to bear in mind. And therewithal we must also mark well how he says, that God had prepared him from his mother's womb, and in the end called him to publish his Gospel. Here Saint Paul shows that his calling after that manner was not for any forwardness or worthiness that was in his own person: but because he had been chosen of God, even before he was born. That is the cause why he purposely uses this saying that from his mother's womb, he had been as it were separated and dedicated unto God. How then could he
bring anything of his own power? For what could he do when he was yet unborn? God therefore must needs be the worker in that behalf. Again, he adds that God called him. True it is, that he speaks this concerning his office: but yet notwithstanding he magnifies God's goodness in general, to show that to him only we are beholden for all that we have, not only in respect of this flightful life, but specially for the everlasting salvation of our souls. This cannot be laid out to the full at this time, and therefore we will leave a piece of it till the next time. Howbeit for a conclusion, let us mark how Saint Paul shows us as it were in a mirror, that our yielding of ourselves in obedience unto God, happens not through any man's putting forth of himself, but through God's reaching out of his hand from above, and through his drawing of us to himself, even at such time as we could not seek him. No doubt but men will always imagine somewhat to commend themselves withal.
Nevertheless all is but illusion: and the Devil uses that trick to make us to darken God's grace, to the intent we might be bereft of it. For it is good reason that God should leave men in such plight as they be, when they will take upon them that which belongeth unto him, and not condemn themselves as they be worthy. Therefore let us mark well, that all the goodness which we perceive in this world, proceeds of God's mere grace, and that there is not anything that can be granted to our selves. And that we may the better perceive this free goodness: let us understand that we must lay down all worthiness of our own deserts, and have an eye, first to God's free election, and afterward to his calling. Wherefore then are we enlightened with the knowledge of the Gospel? Is it for that we have deserved aught? No: but because God has chosen us before we were born, yea and even before the making of the world, as it is said in another place. You see then at what point we must begin, to the end we be not puffed up with vain pride which would make us break our necks in the end, but
rather bethink us to walk in lowliness, remembering how it is said in another place, "Who is it that sholte thee out, or that maketh thee more excellent than others? It is God (sayth he,) who hath done it of his own mere goodness." When Saint Paul confesses there that it is God which hath separated or sholed us out: it is to cut off all allegations of men, being well assured that no man can say he is better than his fellows, save only because God hath chosen us, yea even before we were born. And this choice of God is secret, until he show by effect that he calleth us to him. And how doth he that? By his Gospel: and therein there is a double grace. The one is when the doctrine is preached to us. For we see the miserable state of the world, how a number of silly souls, and a number of blind wretches wander there in darkness, without succor or aid, when in the meanwhile our God offers us food, yea and puts it into our mouths: and is not that a singular grace?
But yet further, God must be fain to call us inwardly, and to touch us in such wise by his holy spirit, as his doctrine may rightly have authority with us, and we acknowledge that it comes of him, and he seal the same in our hearts by his holy Ghost, according as he speaketh of it as well in the second to the Corinthians, as also in the first to the Ephesians. To be short, according as it is said by the Prophet Isaiah, that it behooveth us to be taught of God: let us understand that we must be thoroughly assured in our hearts by the holy Ghost, that the doctrine which we hold comes not of men, but is the infallible truth of God: and we cannot but have so sure record of it, that (if we be not too lewd and unthankful,) we may perceive by eye sight, that it is the very same whereunto we ought to stick even to the end, and also which will bring us into the kingdom of heaven, when we shall have finished our course in this mortal life.
But 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, to the end that being humbled to dislike of ourselves, and to renounce all our own wicked affections and desires, we may offer ourselves to our Lord Jesus Christ, and yield Him the honor that He requires at our hands, not only for fashion's sake, but also in such wise, that as He has His mouth open to show us the way of salvation, so we also may have our ears attentive to submit ourselves quietly unto Him, and our hearts open, so as there may be neither hardness nor stubbornness in them, but that we may abide His yoke, being ready to receive the same, and to dedicate our whole life to the obeying of Him, and to the framing of ourselves unto His holy will, that when God's name is so glorified in us, others may also be drawn thereto, and all of us be gathered into His flock, to the end we may worship Him with one common accord, and our Lord Jesus Christ have the due honor and service that belongs unto Him. And for the performance hereof, it may please Him to raise up true and faithful ministers of His word, etc.
The Sixth Sermon upon the first Chapter.
15 But when it pleased God, who chose me from my mother's womb, and called me by his grace,
16 To reveal his Son by me, to the end I should preach him among the Gentiles: I did not thereupon take counsel of flesh and blood:
17 Neither went I back again to Jerusalem to those that had been Apostles before me: but went my way into Arabia, and returned again to Damascus.
18 Afterward, three years later, I went again to Jerusalem to visit Peter, and abode with him fifteen days, etc.
We have seen what case is handled here by S. Paul: that is to wit, that men ought not to be advanced so high, as that the glory of God should be defaced or diminished in respect of them, or of the reputation that we have of their persons. For oftentimes we be given to commend creatures too much, so as the same carries a prejudice to God's word. And although S. Paul compares himself here with the other Apostles: yet he has no regard for his own person, but is desirous that the gospel which was committed unto him should be received with all reverence. And for the bringing thereof to pass, he alleges here God's graces rather than his own virtues. For he does not allege or rehearse here what he had done as of himself, but what he has done through the change that happened unto him, which men might perceive to be from heaven, and not through his own endeavor. Yes, and we see how he declares freely, that all his changing after that manner, ought to be fathered upon the mere goodness of God: for he uses the term of good Pleasure. Wherein he excludes, whatsoever is of man, to the end it should not be thought that he minded to reserve aught to himself.
Again, he says not that he had sought the Gospel, but that he had had it by revelation. Thirdly he says it was God that called him. And lastly he says that it was not for any readiness that was in himself beforehand (as perhaps a man might put one of us to some service when he finds us meet for a thing:) but he says that God had separated him beforehand from his mother's womb. We see then that
S. Paul intends not to exalt himself, but only to make Jesus Christ known by his means, and to keep the doctrine of the Gospel from impeachment under the color that other men had gotten great reputation throughout the whole world. And (as we see) the troublers that were come into the Country of Galatia, took a deceitful covert under the name of the Apostles. S. Paul therefore shows, that the thing which he held, he had not of men. And likewise also he brags not that he had conquered or deserved aught, but that at leastwise it was known how God had so set out his grace in him, as the same served to make the doctrine of more authority which he bore abroad. But by the way, there is no doubt, but that in the person of S. Paul, we have here a mirror of God's goodness, in such sort as it shows itself towards us, and whereof we be partakers, to the end that all men from the smallest to the greatest, should learn to humble themselves.
Therefore when we come to the knowledge of the Gospel, although we have no such revelations as Paul had: yet notwithstanding, this thing does always take place and has its continual course, namely that it is not of ourselves, neither can men put forth themselves to it of themselves, but all proceeds of God's mere goodness, for that he has so ordained. For the words that S. Paul uses, exclude all respects that can be had, as when one man shall do another man good for some desert, or for some other thing that he finds in his person. He does no more here, but set down simply, that for as much as God finds no worthiness in us, therefore when it pleases him to accept us for his children, and to draw us to the knowledge of his Gospel, he shows that his so doing proceeds of his own purpose and will. Thus then the thing that we be taught here, is that faith is in such wise the mere gift of God, that men cannot challenge to themselves the praise of their coming to the light of the Gospel, where their happiness and welfare lie, but ought to glorify God, because he has bound them to
him by choosing them, and calling them to lead them thereto: for as for the cause thereof, he seeks it in himself and in his own mere mercy. As much is to be said of all the charges whereabouts God employs us. True it is that men choose one another according as they see ability in them to be put to some business: so as one is set to rule a country, another to preach God's word, and another to this or that. In so doing we have an eye to the things that God has put into every man, and it is good reason so to do.
But yet for all that, however the case stands, he that is so chosen, (what handsomeness and ability soever he has to go through with his duty) must understand that God had marked him out before, and that he is not framed thereto by his own policy, but that God has wrought it in him. And therefore let us not think that he who has a better and more forward wit than other men, has it of himself. For whereof is it long that we be not blockish as many creatures are, whom we see to be without wit or reason? Who is it that has put such difference between men? It is certain that of necessity God must have marked us out, and appointed what we should be, even before we were born. And therefore whoever has either wit or any other excellent gift above other men; let him assure himself that God has fashioned him thereunto.
Again, when we come to age, God must be fain to thrust us still forward and to guide us, albeit that the same be by a secret power. We see that the Pagans have some care of the upbringing of their children, and that some of them have a better mind to their study than others. But yet however they fare, it is God that guides and governs them from above, so as all ought to be attributed unto him. And here you see why S. Paul, having said that God revealed his son unto him, adds that as he had called him to preach, so also he had erst sholed him out beforehand from others: that is to say, he had
held him fast as he that wist well to what service he were best to apply him. Then seeing it is so, we have cause to walk in humbleness, assuring ourselves that if there be any excellence in us, we must not every man brag of it as of his own, but acknowledge God to be the author of all that he has bestowed upon us, and that his mere goodness is the fountain whereout of we draw. Now if this extends to the smallest gifts of grace which we receive of him: what does it to the inestimable benefit which he bestows upon us, when he calls us to the knowledge of his Gospel, when he opens us the gate of Heaven, to show us that he holds us all for his children and that he is our father, and when our Lord Jesus Christ is so knit unto us, that by his means we be already made sure of the endless life? Can we say that we have anything of our own, when God makes us partakers of such a treasure? You see then that the thing which we have to gather upon this strain, is that God has so reserved to himself the disposing of man's life, that it is his peculiar office to guide our steps: and he knows whereunto he has ordained us. And therefore it becomes us to magnify his mercy, in that he has vouchsafed to enlighten us by believing his Gospel, to the intent we might know him to be our father, and rest upon him, and pray unto him with full trust. Let us assure ourselves, that the having of this comes not of our own freewill, but of his touching of us to the quick by his holy spirit. For our Lord Jesus Christ who has all wisdom in him, cannot be known of us except he be revealed, according as he himself avouches that no man comes unto him except the father draw him. Behold, Jesus Christ was conversant in the world at that time: he preached the Gospel and published it with open mouth: and yet notwithstanding he says that no man shall come unto him, that is to say, no man shall frame himself to his obedience, except the father have wrought in his heart by the power of his holy spirit. Now that Jesus Christ is separated from us as in respect of distance of place, and as in respect of human nature, so as we see him not here beneath to have any
visible knowledge of him: how shall we come unto him, if we be not drawn by the grace that is spoken of here? And if faith be a special gift of God, and we cannot come to our Lord Jesus Christ except we be led unto him by the hand of God his father: how can they that should draw others do it of their own ability? Needs then must God utter yet a second working. And that is the cause why Saint Paul sets down both twain of them: that is to wit, firstly that he had been enlightened himself, and secondly that he had been ordained and established as a Master and teacher to draw other men, to the good way of Salvation wherein God had set him.
Therefore let us assure ourselves that God grants a singular grace to such as have charge to preach the Gospel, when he vouchsafes to apply them thereto. And that is not only to the end that we, who are in that state and office, should walk in the fear of God, and not challenge aught to ourselves: but also to the intent that every man should in that behalf have a record of the love that God bears to his Church. If men should thrust in themselves on their own heads, it might be said that we were taught at all adventure. But when as we know that no man is of sufficient ability to open his mouth to speak of Jesus Christ as he ought to be spoken of, but that it is God's doing to send forth those of whom it behooves us to be taught: thereby we perceive the care that he has of us, and find much better that he is our father and has not forgotten us.
And moreover, this serves to engrave the truth of the Gospel in our hearts, to the end we may know how it is not a doctrine that proceeds of men, but as of God's sending? And that although he is served by his creatures: yet notwithstanding he makes them as instruments of his spirit, and it is he himself that governs them. You see in effect how we may make our profit of this doctrine. But yet do we understand God's grace the better, in that it is said that he has
chosen us and kept us to himself, even from our mothers' wombs. And yet is this no let, but that he has also moreover reserved us from before the creation of the world, according as Saint Paul speaks in other texts: albeit it is enough that in this place he excludes all that ever comes of men. When a child comes out of his mother's womb, what brings he with him? What worthiness [has he]? Surely he is a poor carcass full of filth and uncleanness.
Now then if God marks us out at the time when there is nothing in us worthy to be accepted of him, or which deserves any love or liking: we may perceive thereby, that if he applies us to any honorable service afterward, it is by reason of his own mercy, accordingly as they whom God gathers to be of his flock, are called instruments of his goodness. Thus you see that the cause why Saint Paul speaks purposely of his birth, is to show that there was no preparation on his own behalf when God drew him, but that God had respect to his own eternal election, the which he continued, in that it was his will that the same creature should come into the world, and had always guided it to that end.
Then let us assure ourselves, that whenever God bestows any of his benefits upon us, we must always come back to this principle, namely to mount up to his everlasting purpose. Not that we be able to comprehend how or why he has chosen us, (for that passes all capacity of man.) But for that we must conclude, that God's preferring of us before those whom he leaves as of castes, is not for that he finds us worthy or capable of such a benefit, but because he had so ordained before he had created us and put us into the world, yea and even before there was either heaven or earth. And that is the cause why it is said that it behooves us to be given to our Lord Jesus Christ before we can come unto him. And who is it that makes that gift? It is not every man's offering of himself of his own mere motion.
True it is that we ought to do so: for our faith imports obedience and sacrifice, so as it becomes us to dedicate ourselves to God willingly, and to make a present both of our bodies and of our souls unto our Lord Jesus Christ, as to him that has bought us. Nevertheless, this (as I said) is not of our own mere motion, but God must be fain to bow us thereunto. And why so? Even because we were his afore. And how belong we to him? Not by inheritance, nor by any title that we can allege on our own behalf, but only because he chose us. Now then we see what this text imports. But let us come back to the chief point that Saint Paul treats of here. For the things that I have discoursed hitherto, are but to show that our adoption serves not to bereave God of his glory, which thing they do that brag of their own free will, virtues, and merits.
Therefore let us put away all such pride, and confess that we are beholden to God for all things. However, let us also consider therewithal, that Saint Paul's rehearsing of this change is to assure us thoroughly that the doctrine which he delivered us in his life, and which we have now still in writing, is not of this world, nor forged of his own brain, but a thing whereunto he was prepared of God. And we have need to be grounded upon such a certainty, for else, whereas our faith ought to get the upper hand of Satan and of all things that are against our Salvation: it should always stagger, yea and be but a wavering opinion.
But now let us see a little what battles we have to endure. If we leaned unto men, what should become of us? What steadiness would there be in us? Seeing we are daily assailed with so many temptations, that by all likelihood we should be overwhelmed and perish: as for example, in that our nature is so wholly inclined to distrust, to lying, to vanity, and to deceit: and again, in that we have so many lusts, which are as storms and whirlwinds to overthrow all
our faith: were it possible for us to stand or to have any constancy, if we were not grounded upon God, and knew that the doctrine which we follow is the pure truth that proceeds out of his mouth.
Then stands it us on hand to have that first of all. True it is that among the Papists men will content themselves with some imagination. For it is enough with them, to believe as the Church believes, as they say. Howbeit in the meantime the Devil holds them in his nets, and they are like silly beasts that are stark blind. But as for us, we must be out of all doubt, that we are taught of God, and that the word which we follow is his. Therefore it behooves us to give ear to the preaching of the doctrine which was brought by Saint Paul, and therewithal to consider that Saint Paul did not thrust himself in of his own head, but that God served his own turn by him, as by an instrument that he had ordained to that purpose.
Thus you see whereunto it behooves us to refer that which is spoken here. For had Saint Paul followed Christianity from his childhood, or had he learned it at school, truly it had been a gift of God: but then had not we had such an open avouchment and evident record as we have by his change, in that of a ravening wolf he became not only a sheep, but also a shepherd: and whereas he had been a deadly enemy of the Gospel, now he has become a servant of our Lord Jesus Christ: and whereas erst he had nothing in him but blasphemy, cruelty, pride, and rebellion, we see he has the zeal of God's spirit, he has all humility and meekness. Seeing then that we perceive so great and sudden a change, it is as much as if God had uttered his power of purpose that Saint Paul should not be taken for a mortal man.
And verily for the same cause also did God take up Moses into the Mountain, and keep him there by the space of forty days, when he intended to have his law published. For had Moses forthwith
preached the things which he knew by revelation: surely he had discharged himself of his duty as a true servant of God: but the thing had not been known to be so excellent as it was, in that God kept him forty days upon the Mountain, and afterward made him come down with a shining face, so as men could no more abide to look upon him without dazzling of their eyes, than to look upon the brightness of the Sun, but he was fain to put a veil before him.
Therefore all these things serve to prove, that he devised not the law of his own head, but was as an Angel of heaven, yea and much more excellent than an Angel, for so much as God had ordained him thereunto. In like case is it with the Apostles, for Jesus Christ could well have chosen such as had been exercised a long while beforehand in the Law and holy Scriptures, and had some countenance to the worldward, and had already purchased some reputation and degree among men: but he chose poor silly souls and handicraftsmen without any learning at all, and yet notwithstanding made them to speak after such a strange fashion, that through the eloquence and highness of knowledge which was in them, they passed all such as had been esteemed most skillful and sharp-witted in the world.
We see then that by God's so sudden changing of them, their doctrine was made of so much the more authority unto us. Even so stands the case concerning Saint Paul. That then is a thing which ought to confirm us, and whenever we be taught by that which he has left in writing, let us assure ourselves that God speaks to us, and that he was the instrument of our Lord Jesus Christ. He adds furthermore, that he did not then commune with flesh and blood, that is to say with any mortal man, but went straightway into Arabia, where he abode three years, and from thence returned to Jerusalem to see Peter, and saw not any other of the Disciples than him and James.
Herein it might seem at the first blush, that Saint Paul had too greatly disdained the rest of the Apostles. For although he had the knowledge of the Gospel, yet might he well have been more confirmed, and the consent and agreement that God's children have among themselves, does strengthen them the more, as we find by experience. It seemeth then that Saint Paul disdained a mean that was fit for himself, and might have stood the whole Church in good stead. But there was a special reason that drew him the other way: which was, that men should not surmise that it came to pass by worldly means, for it was not yet sufficiently known. Then if he had gone to Jerusalem, and communed with the Apostles, men would have said, this man is in some doubt, and therefore he went thither to dispute, and in the end was overcome. And so it would have been thought that it had been of man's doing, and the glory of God had been so much darkened thereby.
But when as Saint Paul had been a man full of cruelty, that sought nothing but to abolish the memorial of the Gospel, a shedder of the blood of the Martyrs, a blasphemer of God, and an enforcer of the poor weaklings to renounce Jesus Christ: when as men saw him to be such a one, that is to say, as a man beside himself with such rage, as he would never leave till he had borne down the Gospel: and yet notwithstanding saw him so changed in one minute of an hour, and no man spoke to him: yea and blinded and beaten down to the earth, so as he lay there like a poor dead man, and afterward was raised up again as it were out of his grave, and his eyes by miracle opened, so as God sent a man unto him of no great fame named Ananias, who baptized him, strengthened him, and made him to receive the visible tokens of the holy Ghost: and that thereupon he went his way into Arabia, a country where Jesus Christ had never been spoken of afore, (for although the Jews had been somewhat dispersed, yet was the Gospel utterly unknown:) I say, when we see how Saint Paul went
that way to work: who is he that can say that he learned aught of men, or that he had been won to it by disputation, or by reason, or by any other manner of [worldly] means at all? Nay rather we shall be constrained to grant, that whatsoever was to be found in him, was of God's putting into him. That then was the special reason why Saint Paul communed not with the Apostles. And truly here he speaketh of them as it were in way of scorn, terming them flesh and blood.
However, it is not a defacing of the gifts which they had received of God, when we make comparison between our Lord Jesus Christ and them. And we ought to mark that well. For when we speak of men, surely they may well be called flesh and blood, as we see they be called in the first of John. You see then that men of their own nature are nothing but corruption. And forasmuch as they would fain presume too much of their own wisdom and power, or of their own righteousness and courage: therefore to put away all that pride and fond overweening, God says "What are you? flesh and blood." Yes, and sometimes by this saying flesh and blood, the holy Scripture meaneth this sinful nature of ours which we have since the fall of Adam. For we have no more the incorruptness that was in us, but contrariwise we are utterly ignorant or rather beastly, and there is nothing but filthiness in us, so as we be not able to do anything that is aught worth, further forth than God governeth us. Lo in what wise we be termed flesh and blood. And therefore it is said, that our being enlightened in the knowledge of our Lord Jesus Christ, comes not to us by heritage, nor is had of flesh and blood, but that we be made the children of God through his begetting of us new again by his holy spirit, yes even after a special manner. For we would hold altogether with the world, if he should let us alone to ourselves.
Again, in the sixteenth of Saint Matthew it is said, that flesh and blood had not told Peter and his fellows that Jesus Christ was the son
of God: but the heavenly father. Thus you see how men are called flesh and blood: namely when they are compared unto God, to show that we have nothing but corruption in us. True it is that our souls are immortal: nevertheless the Scripture speaketh so of us in way of contempt, to the end we should be void of presumption.
But as for the Apostles, they were already regenerated by God's spirit: and therefore there was more in them than flesh and blood, as we have seen by the Text last alleged. Yet notwithstanding, whenever they are compared with God, then must all that is of our own nature be comprehended under the terms of flesh and blood. And why? For else it should come in question, to know whether the Apostles might by their own worthiness and excellence prejudice the Gospel, as the aforesaid troublers pretended to shroud themselves withal. But Saint Paul showeth, that if God withdraw that which is his, there shall remain nothing either in Peter, John, or James, but that they be the sons of Adam as other men are, so as there is nothing in them but corruption. So then let us not abuse the gracious gifts that God hath put into them, to deface the Majesty of him and the Gospel. Thus you see after what manner Saint Paul speaketh here of the Apostles.
For we have heard how he said heretofore, that if an Angel from heaven should gainsay the Gospel, he ought to be hated and cursed as if he were a Devil. And how so? Is it meet that men should speak so reproachfully of the Angels which are so noble creatures, and which are called the heavenly principalities and powers of God? It is no wrong at all to do so to them, when it cometh to the yielding of sovereign dominion to our Lord Jesus Christ who is their head, for it behooveth them to be placed under him.
Therefore let us not think we have any wrong offered us, though we were trodden a hundred times under foot, so it be to the exalting of
God's name, and that our Lord Jesus Christ may have his due and supremacy reserved unto him, so as he may be heard both of great and small, and all men submit themselves to him in true obedience of faith.
Now hereupon we may gather how blind the wretched Papists are in honoring the Apostles and Martyrs in such wise, that God is robbed of his honor and service, insomuch as it should seem that all that belongeth and is reserved to him is put to the spoil and prey [among them]. For what difference make they between him and his creatures? And besides that, our Lord Jesus Christ is as good as buried, because they pluck away the office from him that was given him.
For instead of being our Advocate to give us entrance unto God his father, and that we should go right forth unto him if we intend to have our prayers and supplications heard: they have set up an infinite multitude of Advocates, Patrons and Intercessors, and Jesus Christ is Jack out of office.
Now when we see that the creatures have obtained such honor among men, that by that means God is as it were thrust back, and his word borne down: thereby we perceive that the Devil hath turned all upside down. Therefore howsoever the world go, let our esteeming of men be after such a sort, as God may hold still that which is his own: and if we compare him with his creatures, let us consider that all is but vanity, and whatever commendation they have here, the same is a record which God gives us of his love, to the end we should keep onwards unto him, and he be exalted.
Yes and let us consider, that we cannot honor God as he deserves, but by submitting ourselves to his word. For all they that make many Ceremonies to bear men in hand that they desire to serve God, are
misliked of him, until such time as they be subdued to him, and also to his word. And that also is a cause why Saint Paul strives for the authority of the Gospel. For he thinks it not enough to have God and Jesus Christ talked of: but he will also have every man to receive the doctrine contained in the Gospel, without gainsaying.
And hereby we see, how that nowadays all Religion is decayed, and there is nothing but hellish confusion in Popery. For there is talking enough of our Lord Jesus Christ, but after what sort? Know they his power? Can they tell to what end he is sent of God his Father, and what benefits he brings us? No whit at all. He shall be called the Savior of the world, and in the meanwhile every man seeks his salvation in himself, or at some Saint's hand of his own forging.
Lo at what point they be. And therefore so much the more does it stand us upon, to bear in mind the thing that is showed us here: which is, that whenever God is spoken of, the very Sun and Moon must needs be darkened (as it is said in the Prophet), and there is not any that must not be thrust underfoot, to the end that God may have all preeminence. And forasmuch as God accepts any honor or service that we do unto him, until we be subject to his word: let us receive the whole doctrine of the Gospel and let nothing pluck us back from yielding such reverence thereto, as to submit ourselves to all that is contained therein. This in effect is the thing that we have to gather upon this place, where the Apostles are termed flesh and blood.
Furthermore, whereas Saint Paul adds, that he went to Jerusalem to see Peter: it is a sure record that his former speaking of his going into Arabia, was not of any pride or disdain, but to the end that God's grace might be known, and that no worldly means might be made as a veil to keep men from knowing that Jesus Christ had wrought by singular miracle, in that a man who had been so stubborn before,
had been brought to the lure. Thus you see on the one side, how Saint Paul meant to reserve unto God his due: and on the other side, that yet notwithstanding he meant to show there was good agreement between him and the other Apostles. And even so must we do. For in many men there are always two evil extremities to be found in that behalf.
There are some scoffers who make pretense to magnify God's grace, and in the meantime are but traitors to God, full of poison and pride, preferring their own dreams and dotages before him. If a man say unto them, how now? Seeing that God has granted grace to many men, and they are known to be men well versed in the holy scriptures, and they employ themselves faithfully in preaching the Gospel to us: therefore why do you not agree with them? O (say they) I have not to do with any man living upon earth, I ground myself upon none but God. These are the proud and stately, which pretend to have the holy Ghost in their heads, and certain revelations of the holy Ghost, and yet notwithstanding they break the unity of the Church, and despise God's gracious gifts.
So much the more therefore does it stand us on hand to keep the measure that we see here. For although Saint Paul have on the one side declared, that he went straightway into Arabia as soon as he was converted, to the end it might be known that Jesus Christ had been his only master and teacher, as indeed he only ought always to have preeminence over us: yet nevertheless he has also well showed [on the other side], that he meant to be in unity of good concord with the rest of the Apostles, and was desirous to have it known to the whole world, that his mind was to agree with them, and that they were as instruments of the holy Ghost. For as I have showed before, it is no small help to the confirmation of our faith, when we be so linked together, and that God calls not any one man alone, but has many
that submit themselves to him, so that it is seen that they be guided all by one spirit, that they be all of one mind, that they aim all at one mark, and that they show themselves to be God's children, by going onward to the heritage of the heavenly life.
That help then is fit for the confirmation of our faith: and it was for Saint Paul to show that he was rightly linked with the Apostles, and meant not to separate himself from them. Wherefore let us mark the manner of dealing that is showed us here, to the intent we swerve not to the one extremity or the other.
But there are some so lightheaded, that they will give over the doctrine of the Gospel for naught, and as soon as they hear a man speak, by and by they must receive whatever he says. Howbeit, if we be no better settled than so, shall we be able to withstand all the alarms which the Devil our mortal enemy will give us? Then must men stand stout to their tackling, and all of us from the most to the least, must stick fast together to our Lord Jesus Christ. For like as he is our head, so must he also be exalted, and (as the Prophet Isaiah says) he is the mark that all men must look at.
Since it is so, let us learn to forbear our resting in such wise upon the outward appearance of men, that the same should impeach the majesty of God's Son. But yet nevertheless, when we be once fully settled upon that point: we must all of us be contented to be taught of him that is given us to be our teacher, and not be so proud as to stand every man in his own conceit, (for so shall we but make variance in the Church:) but desire to agree together, and every of us put forth that which is given him, that the unity of our faith may be [as a bond] to knit us together, so as we may make one Temple of God.
For it is not said for naught, that we are the living stones whereof God's Temple is builted. Now if every of us should be sundered from other, and left alone by himself: what would become of it? Should there be any building? No: but contrariwise there would be utter desolation. If we covet to have God dwell among us, and to be of household with us, we must worship him truly, and every of us apply himself as much as he can possibly to his neighbors. Not that we must shrink from God to cleave to men (for it were better that we should all of us be at discord one with another, and together by the ears as hot as fire among ourselves:) but when we be knit unto God, that is a good harmony: and that is the mean for us to hold the way that Saint Paul held, who would not match himself with the Apostles to darken God's glory, or to hinder the doctrine of the Gospel, and yet notwithstanding failed not to come from a strange country to seek them, yea even with great travail, and with the enduring of right hard temptation: for (as we see) they charged him to have been a persecutor of God and his truth.
Seeing that Saint Paul came after that sort to show how conformable he was with the rest of the Apostles, and to give record thereof to the whole Church: therein we see, that the desire which he had to serve God, and his stoutness to advance God's word above all creatures, letted him not to be full of courtesy and modesty also. And even so must we do too. That is to say, we must receive the consent of our brethren, and seek to conform ourselves to them in such wise, as we may all be members of one body, and Jesus Christ be our head, and not be scattered asunder, nor every man walk alone by himself, but seek to communicate after such manner one with another, as every man may guide his neighbor, and all go onward to one mark, and each of us give courage to other, so as there may be seen a good agreement among us.
True it is that we cannot have peace with all men: we shall fail greatly of that. And therefore Saint Paul in another place says, that we must seek to be at peace with all men, at leastwise as much as is in us: whereby he shows, that we shall be constrained to be at variance with many folks. For the Devil has many underlings, and they be all of them bent against God's word: and we also must set ourselves against them, if we intend to have the pure doctrine of the Gospel on our side. But howsoever the case stands, if we see any man willing to submit himself to our Lord Jesus Christ, let us receive him, let us prevent him, let us seek to agree wholly together, and let us not look to be honored above other men, nor say how now? If I should agree with such a man, it would seem that I am become his underling. Woe be to us if we have such pride in us. But let our only seeking be, to have Jesus Christ to be our head, and in such wise become members of his body, as we may all worship him, and call upon him with one mouth in unity of faith.
And 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, to the end we may dislike them, and beseech him to amend them by his holy spirit, that being quite rid of our sins and wretchedness, we may be renewed after his Image, so as he may be glorified in all our life, and in the meanwhile bear with us in our frailty, till he have brought us to the perfection from whence we be all gone away. And so let us all say, Almighty God, heavenly father. &c.
The Seventh Sermon upon the first
Chapter,
which is also the first upon the second Chapter.
22 For I was unknown by face to the Churches of Judea that were in Christ.
23 Save only they had heard say, he that erstwhile persecuted us, does now preach the faith which he had destroyed for a time.
24 And they glorified God in me.
The second Chapter.
1 About fourteen years afterward, I went up again to Jerusalem with Barnabas, and took Titus with me also.
2 And I went up by revelation, and communed with them concerning the Gospel that I preach among the Gentiles, however, privately with those that are in estimation, lest I might in any way run, or have run in vain.
We have seen how St. Paul has, on the one side, published the Gospel throughout the whole world without warrant from any man, contenting himself in that he was sure he served God, and that his labor was acceptable to him. Yet, notwithstanding, he has not forslow in the meantime to seek brotherhood and good agreement with the Apostles, as a thing right requisite to succor the infirmity of such as might have been thrust out of the way, unless God had helped them in their feebleness. So, on the one side, we have a warrant of St. Paul's doctrine, and on the other side, we see how he intended to gather together God's children, to the end they might be joined in
one band of faith and glorify God as it were with one heart, one mind, and one mouth. And therewithal, we also see that St. Paul did not hesitate to ask counsel whether he should go forward or backward. For although he were unknown to such as had been in the faith before him, yet forslowed he not to serve God, whereunto he had been erstwhiles called. And this surely is one very notable point more: for it shows us that he was wholly bent to serve God and looked not for his hire at men's hands, to the end they should pleasure him or esteem of him as he deserved. Wherefore let us learn to walk after such a fashion in the vocation whereunto we are called, that although men look not upon us, yet we may not cease to discharge our duties faithfully, contenting ourselves in that it pleased God to allow of us. For they that hang upon men shall always be tainted with some spice of vainglory, and it will be impossible for them to walk purely and soundly.
Besides this, Saint Luke shows us that Saint Paul must needs have been led with invincible constancy, seeing he stepped not out of the way, although men made no reckoning at all of his doings. For he says that the faithful had him in suspicion and that they shunned him when he came to Jerusalem. Now, it was a grievous temptation to Saint Paul to see that he could not be received into the company of the faithful, considering that he had suffered so much already. For we know that at his first coming to Damascus, the gates were shut upon him, as we have seen heretofore, so that he was fain to be let down in a Panyer or Basket. You see then that as soon as he was converted to the faith of our Lord Jesus Christ, he was by and by tossed with great persecutions. After that, he went into the Country of Arabia, and there travelled faithfully. And thinketh he for all that, to have friendship and atonement with the faithful? The gate is shut against him, and men shun him as a wild beast. But before [he was turned to the faith,] he had been honored and in great credit, both
with the enemies of the Gospel and in the Synagogue of the Jews. He had renounced all these things, even so far as to see himself banished out of the place, and yet for all that, they vouchsafed not to admit him to have a place in the Church. Wherefore he might have been so grieved at such unkindness as it might have made him to have given over all if he had had his mind tied here below. However, forasmuch as he had given himself wholly to God's service and was fully determined to hold out to the end, although men gave him no thanks for his labor, therefore he turned not aside from his right way. And such examples ought to encourage us at this day when we see there are so few, yea even in the Church, that like well of the thing that is done of a pure and right meaning zeal, insomuch that some backbite it through envy, others are so squeamish as a man cannot by any means content them, and others are full of wicked slanderousness and lying. Therefore, forasmuch as we see how men do oftentimes cause us to swerve one way or another, let us learn to give ourselves in such wise unto God as we may steadfastly continue in the way which he shows us, and not excuse ourselves by our own weakness, seeing that Saint Paul goes before us and reaches us his hand. He was a frail man as we are, and yet did God strengthen him in such wise by his holy spirit that he overpassed such lettes.
Therefore, seeing we perceive ourselves to be weak, let us beseech God to arm us with such constancy that we may not cease to discharge our duty towards him, though some misreport us, some blame us, and others mock us, and make no account of all our labor when we endeavor to do well. Although then our labor seems to be lost and misspent, yet let it suffice us that God likes and allows of it. And so you see what we have to gather upon that Text. Above all things, let us not covet to be renowned and to get great fame in this world: for let us strain ourselves as much as may be possibly, and yet shall we never be better than Saint Paul was. After he had preached
the Gospel in such wise, yea even as a man continually rapt up into heaven, insomuch that although the revelation whereof he speaks in the second to the Corinthians was exhibited to him but for one time, yet the fruit of it showed itself all the time of his life: yet notwithstanding he was unknown in the meantime, yea even in all the Churches of Jewry. And so it might seem well that he had not greatly profited, seeing that all his labor was buried. But it was enough for him that God edified the furthest strangers by his means. We see then that he sought not to be much renowned, nor to purchase credit and authority among men.
As concerning that he says, the Churches of Jewry that were in Christ: he adds that word of purpose because there was yet still some seed of God among the Jews, and the promises were so given to them, as they were not utterly cut off until such time as they renounced Jesus Christ quite and clean, and thereby were utterly bereft of the inheritance of the life that was assigned unto them. For like as God had chosen the line of Abraham: so our Lord Jesus Christ came into the world to be the minister of those whom God had so adopted, and to perform the promises that had been given to their fathers. Our Lord Jesus Christ rejected not the Jews to whom the promises belonged (according also as it is said in the second of the Acts) but the Church of God abode among them still, and their Circumcision was not a thing devised by man.
And although they were all grown out of kind, and many errors and wicked opinions were crept in among them, so as God's service was turmoiled, and Religion corrupted: yet notwithstanding, that people was acknowledged for God's household flock. The Synagogues therefore that had not yet betrayed their unbelief by withdrawing themselves from Jesus Christ are reckoned here by Saint Paul for Churches, howbeit, not for perfect Churches, for they were not yet
regenerated in Jesus Christ. For then was the renewing of the whole world, when Jesus Christ was sent to bring home unto God, both those that were near hand, and those that were far off: near hand, as the Jews which had the law still: and a far off, as the heathen men who had no likelihood of the heavenly kingdom, because God had left them like poor wild beasts, and they were strayed away in their own superstitions and Idolatries. But Jesus Christ came to gather all together and to knit all things together again that were scattered afore. And thereby we see how the law ought to have led the Jews to the Gospel, as it is said throughout all the holy Scripture. And it is very needful for us [to know the same,] lest we surmise that none of all the things that are contained in the law can stand us in any stead in these days. For it is certain that although the Ceremonies be no more in use, yet the truth and substance of them remain always unto us, so as we cannot even at this day be faithful, but we must also be the children of Abraham and the disciples of Moses. Not that we must be held still under the old shadows: but that we must match things together which cannot be put asunder: that is to wit, the Law and the Gospel.
But yet further, let us understand that we cannot at this day be counted for the Church before God (that is to say, all the companies of men in the world cannot obtain that honorable title) except we be in Jesus Christ. For that head must knit us unto God his father, and by that means must we have entrance into the kingdom of heaven. And therefore as for all them that know not Jesus Christ, although they be marked with baptism and bear the name of Christians: yet are they but as rotten members utterly cut off, notwithstanding that they pretend to be of the troupe and number of God's children. Thus you see still what we have to mark upon this Text.
Furthermore, Saint Paul adds that the common report was that he who had erst persecuted the faith did preach the same, and that God was glorified by that means. Here once again, we see that Saint Paul preaches not his own praises, for he condemns himself to have been an enemy and persecutor of the Church. True it is that he speaks of the common report: but yet does he rehearse the very thing as it was done indeed. So then he cloaks not the thing that was to his own reproach and shame. A man might have cast him in the teeth that he had persecuted the poor faithful ones, that he had to the uttermost of his power shed innocent blood, yea and that he had compelled the weaklings to blaspheme.
But yet for all this, he grants to this indictment of his own accord, and speaks not as most men do, who make as it were a glory of it, that they have been enemies of the Gospel. It is certain that Saint Paul in making such rehearsal, was touched with earnest sorrow for that misbehavior of his, according as in another Text he says, that he is not worthy to be called an Apostle. Now then, you may be sure he felt always some pricking in his heart, for that he had erst so rebelled against God, and been so evil minded, yea and altogether spiteful against the Gospel. Nevertheless, however the world went with him, he had lever to acknowledge his fault with all humility, than to leave the thing unsought that might be to God's glory. So then let us learn with him, to acknowledge simply the offenses that we have committed, when it standeth upon the honoring of God and let us not be loth to receive some share before men. For that is the way for us also to have our sins buried before God, so as they may never come to account, nor to remembrance more: that is to wit, if we be contented to sustain some mark of infamy before men if need be, that God may have his due. This therefore is the thing which we have to remember in that it is said, that the common report went that he had erst destroyed the faith, as he had done in deed. Truly the faith
of the Gospel shall evermore get the upper hand of all the assaults of Satan, and of all the wicked: Therefore it lay not in Saint Paul's power to abolish the faith nor to overthrow it, at such time as he was carried with such fury as we have seen. For the faith is grounded upon God's truth which is invincible, it is not subject to the opinions of men.
But Saint Paul had respect here to the infirmity of the simple sort whom he had cast down as much as lay in him. For it is said in the Acts, that he did not only persecute the Christians, but also made some of them to recant. Like as nowadays when any great number is persecuted, some spare neither their blood nor their lives for the confessing of the name of our Lord Jesus Christ. Others redeem this wretched and flightful life by recanting, so that they banish themselves from the Kingdom of heaven as much as they can, cast themselves into Satan's snares, and throw themselves headlong into endless death, and all to escape the hands of Tyrants and of their enemies. Therefore Saint Paul's cruelty is purposely condemned by the Holy Ghost, for that he not only was full of pride and stubbornness against God, but also had enforced many to recant and give over the faith of the Gospel. You see then how he behaved himself: and that must serve for our learning. For although the word abides still in its full state, and we prejudice it not at all by our weakness: yet notwithstanding the faith is cast down in our persons. For if I swerve to please God's enemies, or if I disguise the truth, or by any means dissemble: then is my faith defaced.