Part 5
True it is (as I have said already) that God's word shall always hold its own: and yet oftentimes the fall of one man shall draw a great havoc after it. If men see some one person recant, at whose hand great constancy was looked for: then are many poor souls shaken, and they wot not what to say. True it is that we ought not to rest
upon men: but yet for all that, (as we shall declare again anon) there are many that have need to be confirmed by good example. Now if a man cast a stumbling block in their way, they be as good as utterly overthrown, or else they be so heart-shaken as they wot not where to become. Wherefore let us learn to commit ourselves unto God! & seeing that the devil hath so many underlings which seek nothing but to bring all to confusion, and employ themselves wholly to overwhelm the Christian faith: let us pray God to strengthen us with such constancy, as our enemies may be put to shame though we be assailed more nearly than we be. And let us not only care every man for himself, but also for the great number of poor souls whom we see as it were in the Wolves' mouth: for they shall be tormented and threatened, and finally labored by flatteries and allurements to recant. Therefore when we see such assaults given to our brothers: at leastwise let us have the heart to pray God to aid them at their need, so as their faith may continue still invincible, and get the upper hand, and that they may never swerve, for all that ever Satan and all his brood can practice. So much the more then behooves it us to mark this Text, where it is said that Saint Paul did cast down and destroy the faith.
For although God will always maintain his truth: yet do not men cease to go to destruction, because their faith is shaken by swerving and stepping aside from the right way. Furthermore, we have wherewith to confirm ourselves, so that although men continue not in such constancy as were requisite, and to be wished, yet let us not be too much abashed at it, seeing it is a thing that has been common in all ages. Was Saint Paul's preaching of the less credit, because there were many renegades, that in the end showed themselves to be Hypocrites and full of unfaithfulness? Even some of his own companions that had been linked with him as two fingers of one hand, gave him quite over in the end. And yet must not Saint Paul's
doctrine be rejected for all that. Also when he persecuted the Christians before he was converted, although that many had renounced the salvation which they should have accepted as it was offered them in Jesus Christ: yet ought not the faith to be defaced therefore. Likewise in these days when we see many wretched folk quail and give over all, and others again hold out at whose hands we would not have looked for any great constancy: let us profit ourselves thereby, and be out of all doubt that although the whole world go to ruin, yet we have a good and sure foundation, if we rest upon our God.
Now whereas Saint Paul adds, that the faithful glorified God in him: it is to show the better, (so as men might perceive it even by eyesight) that the change which was made in him, proceeded of the only hand of God. And all of it comes to this point, namely that he had not thrust himself in, and that it could not be laid to his charge that he had preached at all adventure, nor that there was any rashness or presumption in him, or that he was driven with any worldly respect, but that God had governed and guided him. For whereas the faithful had glorified God in him: it was by acknowledging that the renewing of such a man after that fashion, and the making of a ravening Wolf to become a Sheep, yea and a Shepherd, was his work, and a very miracle that proceeded from him. Mark that for a special point. And hereby we see briefly, that they on whom God has bestowed gifts of grace, so as they excel and are far above all others, must not therefore advance themselves, but find means that the praise may be yielded to him that has right to it, and which has deserved it. Wherefore let us keep this rule of humility, which is, that we seek not our own estimation, nor to prefer ourselves above our neighbors, for any of the gifts that God has bestowed upon us, but that God may always have his preeminence, and every of us learn to glorify him for it, when we see any of his gracious gifts in any man.
And that is very needful: for there has always been such spitefulness among men, that every man envies his companion, because all men desire to be greatest. And until God has well tamed us, and we be learned to obey meekly: it is certain that there is none of us all, but he would fain overreach his fellow. Now out of this ambition spring always envy and strife, together with disdain, grudging, backbiting, and such other like things. But contrariwise, when we have well digested the rule that is given us here, by and by we learn to glorify God as often as we see any tokens that come from him. For when we envy those whom God would have honored, and go about to deface his gifts which we see in them, and all excellency: surely we do not only offer wrong to mortal creatures, but also to God, who is the Author of the gifts in them. [As for example:] I see a man that is able to edify the Church, and God has endowed him with such gifts, that his labor may do good: now I, fearing lest he should be advanced too much, and I be plucked back by it, do go about by my slanders and overthwart means, to deface and diminish the thing that God has put in him. It is all one as if he would hide all God's gifts, and bring them in contempt.
And whereof comes this, but of the cursed ambition that I spoke of before? Now in such heaving at men, there will always be some strife and heartburning: and to be short, all must needs go to wrack, because God is offended at it. For at whom do these wrongs aim? True it is that I do wrong to my neighbor whom I disgrace after that sort: but therewithal I do also blaspheme God: so as we cannot deface the gifts and virtues that are in any man, but that our doing is forthwith matched with blasphemy, where through God is grievously offended. And why? For God will be acknowledged in all his gifts, and when he offers himself unto us, it is good reason that we should honor him. Therefore whenever we see any tokens of the holy Ghost in any man, if we tread them under foot, or hold scorn of them, and
mislike them: is it not a defacing of God's Majesty to the uttermost of our power? Truly we will not confess it, but yet is it so in very deed. And therefore must we take so much the better heed of that which is spoken here: namely that the faithful glorified God in the person of Saint Paul, when they saw he had wrought after that manner in him: and that by that means we be put in mind that we be bound to yield God his due honor, whenever he offers or shows us any of his gifts. For the reproach or wrong is not done to the creature: but it is God that is unregarded in so doing; because he is defrauded and robbed of the right that belongs unto him.
And so much the more does it stand us on hand to remember this lesson, because we see this naughtiness to be as great nowadays, as ever it was. How many are there that commend the gifts of God that are profitable for the common edifying, and for the welfare of the whole Church? Nay rather, the Devil bears such a sway, that every man through his own unthankfulness, hinders himself to receive the fruit of God's gifts, whereof he might be partaker. So then if we had honest and well-meaning hearts, surely we should always fare the better when we saw any good example: and where any man is endowed with God's gifts, we should apply the same to our own profit: but we shut ourselves out of the doors through our own canker-heartedness, so as we cannot enjoy the benefit that is offered us. Again, we see there are some so spiteful, that of very malice they would fain make men believe that the Sun shines not: you shall see them so devilish, that it spites them at the heart to see God's name glorified by another man's means. Must that fellow have the honor say they? Verily as who should say, that every man ought not to have an eye to the abasing of himself, that God might be honored as he deserves, in the gifts that he gives men as he himself listeth. But there are some so canker-hearted, that they could find in their hearts to pluck God out of his seat, rather than to abide those patiently
whom he has endowed with his gifts, and which employ themselves to the edifying of his Church, or that men should receive them and acknowledge that God will be honored in them. Seeing then that men are nowadays so full of malice and venom: we have the more need to bear in mind what is showed us here: that is to wit, that God must be glorified in all his benefits that are seen of us, assuring ourselves that they come all of his mere liberality, and that he is the Author of all good qualities, so as there is not that commendable thing in any creature, which ought not to be fathered upon him. Wherefore let us learn to glorify God in all points and all respects.
Now upon this, he adds that yet once again he made a journey to Jerusalem, and communed with such as bore the countenance and had most authority, to the end he might not have run in vain heretofore, nor run in vain hereafter. Here we see how St. Paul was never satisfied in seeking all that might be to the advancement of the kingdom of our Lord Jesus Christ, and to the taking away of obstacles, to the intent that the Gospel might have his free course and full scope, yea and that he was not led thereunto by vain presumptuousness, as we saw this morning: but considered that the wicked sort would lay to his charge, that yet at length he came to submit himself to the Apostles, to learn somewhat at their hands. He considered that this might well be said unto him: but hap what hap would, he intended not to forslow his duty in seeking agreement with the [other] Apostles. I say not that he sought a worldly matter at worldly men's hands: but to make his doings well allowed in all points. For it is certain that St. Paul going to Jerusalem, was not to scan who had taught best: but to make a mutual declaration among themselves, that every one of them had served God and preached the Gospel faithfully. That is the cause why St. Paul went thither.
Therefore we see here his mildness, in that he spares not himself at all, so the Church may receive any fruit or confirmation of faith by it, and men may be well assured that the Apostles reckoned him as one of their array and company. Again, besides his mildness, we see also his zeal. It had been enough for him to have run into many countries: he had been in Arabia and gone about all that land: he had been in Cilicia where he was born, and also in Syria: and afterward having first gone about the whole land of Jewry, he returned to Jerusalem. Seeing he made all these voyages, and took no ease at all: it was a token that he would rather have been dead than alive, so the kingdom of our Lord Jesus Christ might have been furthered by it, and the Church have received any profit by his travail, as I said afore. When we see such examples, let us on the one side learn to cut off our own slothfulness, and to be more hearty in praying unto God, not to suffer us to lie weltering always in our vices when we be over cold, but to waken us up, and to grant us the grace to spend ourselves in his service, specially at need and when necessity requires it: and therewithal to strengthen us in the doctrine that St. Paul brings, seeing that his serving to the glory of God and to our welfare, was in good earnest. For had he done it feignedly, it is certain that he could have gone to work after the manner of worldly folk. But now seeing he came without fetching, and sought friendship & concord with the faithful although he were rejected, and spared not himself though the pains and labors that he took were not known of: it is a sign that he walked as before God, and that the holy Ghost guided him in all respects.
Furthermore, whereas he says that he communed with those that were esteemed and had in reputation, to the end he might not [seem to] have run in vain, nor run in vain [hereafter:] he means not that he had lost his labor, if no man living had allowed of his doings: but he had an eye to many weaklings which should have been in doubt, if
God should not by that means have drawn them to the full knowledge and certainty of the Gospel. I told you not long since, that our faith must needs be overthrown, (howbeit not in respect of itself, but in respect of our infirmity,) when we quail. Even so the labor of those that preach and publish the Gospel is vain and fruitless, because we profit not as were to be wished, except God bless the labor and give it increment. Whereas Saint Paul says, to the end it may not seem that he had run in vain: it is not to be understood that such as preach the Gospel do lose their labor and avail not at all except God bless their doings by his together working: for the preaching of the Gospel shall always be an acceptable sacrifice unto God, although the world receive nothing but death and damnation by it, according as we have seen how Saint Paul in the second to the Corinthians says, we be a good savor unto God. Although the unbelievers be poisoned by the Gospel through their own lewdness, and it seem to them that there is nothing else but filthiness in it: yet will God always take in good worth the sacrifice that we offer unto him.
So then, in this text Saint Paul meant not to say that he had run in vain, as though God had been mocked by him, and that his preaching had been to no purpose: but he had an eye to those whom he had taught, and to those also whom he intended to teach to the end, how that they were not edified when they perceived not some good agreement between him & the other Apostles, which were known to be ordained by our Lord Jesus Christ. Here a man might cast some doubt, whether those persons were faithful or no, inasmuch as they had not believed the Gospel, except they had been aided by men. The answer is easy: namely that the only word of God ought to suffice for our faith. If it be demanded whereupon our faith is grounded, and how it comes to full perfection: it is by God's word. How so? Are not the Sacraments added to the word? Yes, as helps because we be over
weak: yea and there is an Oath also, in so much that God swears: all which things are over and besides the word, yea and as an overplus.
But he intends to lift us up again when he sees us stumble: and when we are so weak that we trust not so certainly to his power as we should do, he gives us such helps. For when we see good agreement between God's servants, surely it helps us much, and it is a good warrant unto us. Likewise the blood of Martyrs ought surely to be a great furtherance of our salvation, and we must be confirmed by it, as though it were some seal to make God's doctrine of the more authority among us. Then are they helps to draw us to the faith, and to maintain and confirm us in the same. As much is to be said of miracles. Miracles do not give us belief of God's word, but prepare us to it. For God utters his power in them, to the end we should be the better wakened, and his word have the more reverence among us, and finally they serve us for seals. For when we believe the Gospel, and that our belief is not utterly out of all doubt: God adds that confirmation. Even so is it with the thing that Saint Paul treats of presently. For what a thing had it been, if men had seen any disagreement or trouble between such as were of great authority? What might the silly souls have thought, but that they must have been amazed at it and said, Alas, what means this? We wot not on which side to turn us. Seeing there is such variance between those which should show us the way, that one draws clean contrary and back to other: alas how may we now be assured?
Thus you see that many simple folk had been sore shaken. And that is it which Saint Paul meant by saying, that he intended to commune with Peter and John and James, for a witness through the whole world, that they allowed of his doings, and that the Gospel which he preached was no strange doctrine, but the very same Gospel that Jesus Christ had taught his disciples, and which he had commanded
them to publish over all the world, and whereof he had committed the charge unto them. And hereby we be done to understand again, that beside Saint Paul's zeal, mildness, stoutness, and constancy: God foresaw even then, that this agreement which he uttered between him and the other Apostles, would serve to confirm us also even at this day by reason of our weakness. For as much therefore as we be raw and weak, let us apply to our use all the helps that God gives us, and let us also for our part endeavor to agree in such wise with the children of God, as every of us may be a help to his neighbor, and not imbattele ourselves against another. For woe be to him that shall sow such Darnell, as the ignorant and weak sort shall be hindered by it.
And therewithal let us consider the mischief that may happen, when such as have the charge to preach the Gospel, are so disfamed, by slanders, or else so brought in suspicion, as a man cannot tell whither he may believe them or no, as though God had not ordained them to advance the kingdom of his Son, and to publish the Gospel in many Countries, or at leastwise among many folk that should be edified by them. Cursed be he therefore that shall cast such a stumbling block in their ways. So then, let us by all means endeavor to agree with those that serve God, and to help such as have the gift and ability to edify the Church, and are put in office. Let us lend them our hand, that their labor may be profitable both for ourselves and for all our neighbors, that by that means God may be glorified, and we more and more with one heart and one mouth call upon him as our father.
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 so deeply that it may draw us to true repentance, and make us beseech him to use his infinite mercy towards us, until he has rid us of all our
imperfections, that we may behold him face to face as he is, and attain to the perfection to which he calls us now by his word, and to which it behooves us to strive forward all our life long, being well assured that we cannot come to it until we are rid of our flesh, and taken out of this prison wherein we are now held under the bondage of sin. May it please him to grant this grace not only to us, but also to all people and nations of the earth, &c.
The Eighth Sermon,
which is the second upon the second
Chapter.
3 And Titus also who was with me, although he was a Greek, was not compelled to be circumcised.
4 Because of the false brethren that had secretly crept in, to spy out our liberty which we have in Jesus Christ, to the end to bring us into bondage.
5 To whom we yielded not in way of submission, even for an hour, so that the truth of the Gospel might continue in you.
We find well enough what an enemy of our welfare the Devil is, since he ceases not to labor by all means to stop the course of the Gospel. And therein we perceive also that God has set all our welfare, joy, and happiness in being taught by His word. For the Devil would not be so hasty to trouble that doctrine, unless he knew that the whole
welfare of men lies therein. True it is that he labors sore and strains himself to deface God's glory, but these things go together. For God, of His gracious goodness, has appointed that to be the means to reign among us and to gather us unto Himself, and all our welfare is to cleave unto Him and to join with Him. Therefore, the Devil not only stirs up many enemies to make war against the Gospel of our Lord Jesus Christ but also labors to stir up much strife among ourselves and to make us enemies one to another, and that has been his practice at all times, as we see by example in the things that Saint Paul rehearses to us here. We know what alarms were given him everywhere, and what a number of battles and plunges he was put into because the Heathen and the unbelievers did (to the utmost of their power) withstand the preaching of God's word.
Yet, over and besides this, he shows how there were deceivers also, who wound themselves in slyly and entered in as it were by stealth. For the Greek word that he uses, imports so much, and it cannot well be expressed [by any one word] in our [French] tongue. His meaning then is that there were Cousin, which intermeddled themselves underminingly with the faithful, and yet all was no more but to cause the truth of the Gospel to be corrupted. And let us mark that those dogs pretended not to reject utterly the whole doctrine of our Lord Jesus Christ but rather bore the name and title of Christianity. However, in the meantime, their intent was to have a half-paste Gospel, which should be neither fish nor fleshes (as they say) but a medley of their own device: like as at this day there are still too many such folk in the world, who would fain forge and build a kind of Religion after their fashion, taking a piece of the pure truth and mingling many lies and dreams with it. Lo how there have been Neuters even from Saint Paul's time hither. And now he says that he yielded not to them so much as one minute in way of subjection, to the end that the liberty of the Gospel might continue in its full force.
That is in effect the thing that is rehearsed here. And first of all, we have to arm ourselves against the household enemies, which labor to turmoil and trouble the doctrine of the Gospel in such wise, as it may become like a misshapen thing, and men may not discern any more of it. But let us not be abashed when it happens so, for it is no novelty at all. Wherefore let us understand that as it was God's will to try the constancy of the faithful in Saint Paul's time, so it is good reason that we also should be tried in these days, according as it is said that it is necessary that there should be sects and heresies, to the intent that they which have taken deep root might be known by continuing in their obedience to Godward and bear their mark that men may know them to have profited truly in the school of our Lord Jesus Christ, for that they have not suffered themselves to be misled or thrust out of the way. That, therefore, is the cause why our Lord does always suffer some troublers to sow darnell seed and to labor to turn the pure doctrine upside down. He could well let it if he thought good, but he gives Satan the bridle that our faith may be the better tried. Although we see occasions before our eyes, yet let us not swerve one way or another, but keep on still in the way that is showed us, assuring ourselves that we cannot do amiss in resting wholly upon God's word. Then if we stand to that, it is a good trial of our faith. Furthermore, let us fight against such dogs, knowing that they are deadly plagues and do much more harm than they that leap quite out of their sockets and show themselves manifestly to be despisers of the Gospel. Those then that are intermingled among us are the worse sort, and it stands us on hand to resist them manfully. For if we shrink from them in the battle, surely we shall have so much the greater confusion, and men shall not be able anymore to put a difference between white and black.
Thus you see how it behooves us to behave ourselves. And now let us mark what kind of men Saint Paul has noted here. He says that they
were crept in as it were by stealth, to spy out the liberty which we have in our Lord Jesus Christ. The liberty that he speaks of here concerned ceremonies. For (as we have touched already, and shall more fully see again hereafter) God had ordained many figures under the Law, to hold the Fathers in hope of our Lord Jesus Christ, till he were come and showed to the world. The sacrifices therefore with all their appendants and appurtenances, and the Sanctuary with all that was in it, served because our Lord Jesus Christ who is the truth and substance of those things had not yet showed himself. It was for the fathers to be led and guided under such shadows. And that is the cause why Saint Paul will use the similitude of young children that are under Tutors and governors. The ancient fathers therefore took profit by keeping the ceremonies of the Law, for thereby they were always confirmed in the things that were promised concerning the Redeemer. And for that cause also it is said, that the Sanctuary was made according to the Pattern that Moses had seen in the Mount.
Now, that Pattern was spiritual, that is to wit, it was our Lord Jesus Christ with his grace, which is uttered to us by his means nowadays in his Gospel. For inasmuch as our Lord Jesus Christ is come into the world, he has made an end of those shadows and figures. And therefore also the veil of the Temple rent asunder at his death, to show how it was God's will to have the faithful come more familiarly unto him. Saint Paul says now that we have liberty in our Lord Jesus Christ, and that is because we are no more subject to the bondage that lasted in the time of the Law, according as he will hereafter take example of circumcision, and as he treats of it in another place also to the Colossians. We then are circumcised, not by the hand of man, but by the working of Jesus Christ in us through the power of his holy spirit. And instead of the circumcision that was ordained for the Jews, we have Baptism, which witnesses the same thing unto us: namely that we must become new creatures to dedicate ourselves
wholly to the service of God. And so we see that the liberty or freedom which is purchased to us by our Lord Jesus Christ is that the ceremonies of the law are laid away, so we are no more subject nor bound unto them. Now at the first blush, a man would think this were no great thing. For what harm were it if we were first baptized, and by and by after circumcised? Or if we knew that our Lord Jesus Christ only is the whole perfection and accomplishment, and yet had the figures thereof still? First if men should keep still the ceremonies as in the time of the law: the glory of our Lord Jesus Christ should be diminished for it, according as it is said that the law was given by Moses, but truth and grace were uttered to us in our Lord Jesus Christ: for so it is said in the first chapter of Saint John.
Therefore he should be bereft of his honor if we should not have the liberty that he has brought us. And it behooves us to understand that our state is better and more excellent nowadays than was the state of the old fathers, because our Lord Jesus Christ is given unto us, and in him we have all that was figured at that time. So then, men do wrong to our Lord Jesus Christ, in keeping still the ceremonies of the Law. That is one point.
Again, for as much as he is named the Son of righteousness, we must not be led still as though there were but a spark of light: but we must fasten our eyes upon the doctrine wherein our Lord Jesus Christ is showed unto us, and wherein we may also behold him face to face, to come even unto God his father, as has been shown in the second to the Corinthians. Moreover, if the ceremonies of the Law be considered without our Lord Jesus Christ, that is to say, if they be separated from him: they bring as it were a binding with them, and a record of condemnation and death upon men. And thereupon does Saint Paul stand in the second to the Colossians, where he says that our Lord Jesus Christ has upon his Cross, torn asunder and blotted
out the obligation or handwriting that was against us. For if the Sacrifices stood in force at this day, we should see there that we be all in danger of eternal death before God. And why so? The slaying of the poor beasts was not for that they themselves had deserved it, but to show unto men as it were in a lively picture, that they were all worthy to perish. Then if the same continued yet at this day, we should still stand bound under the same obligation of death. But we be discharged of it, by our Lord Jesus Christ.
And that was the triumph of his death, as Saint Paul says. Thirdly, the ancient fathers knew that although the Law was given to them, yet they obtained such favor of freedom at God's hand, that all their faults were forgiven them. But if men should nowadays be put to the necessity of keeping all the ceremonies: it would be an intolerable yoke, as it is said in the fifteenth of the Acts: For the case would not only concern ceremonies but also the drowning of us in despair. For is it possible for men to do the things which God commands all men to do without any exception or release? No. For the thing that God requires and demands, surpasses all our ability: and if we fail but in any one point; we should be overwhelmed under the burden.
Therefore for that cause, this liberty is of such importance, as we cannot be sure of our salvation, nor freely call upon God, except we know that we are no more held under the yoke and bondage of the Law. There is yet one point more which shall be laid out at length: which is, that such as would needs make the faithful subject to the keeping of ceremonies, had therewithal a wicked and untoward imagination, that men were justified and did purchase grace at God's hand by such means. And that was an utter abolishing of the force of the death and passion of our Lord Jesus Christ.
Now then, we see it was not causeless that Saint Paul strove so stoutly against the ceremonies of the law, to the end they should not be so brought in use again, that the faithful should be held in bondage under them. And we have need to be warned thereof: for in these days we have the like encounter against the Papists. True it is that the Papists have less color than had the deceivers of whom Saint Paul speaks. For although they were Satan's underlings and sought nothing but to pervert the truth of the Gospel, yet had they at least wise this color, that they brought not in their own dreams and traditions, but alleged the authority of God, how that the law ought to be kept, and that was a meetly apparent excuse.
But the Papists have no such foundation: For all their Ceremonies are forgeries of man's brain. It is true that they have mingled Jewishness with them, and made such a gallimaufry as a man cannot tell of whom they have borrowed most. But however the world goes, yet are the Ceremonies of men's setting up, which are at this day in the Popedom. Now when we strive to abolish them, they say we trouble the world for nothing. And then step in these Neuters, which would fain please both parties, and make a Bastard Gospel. Those fellows cast us in the teeth, that we are seditious, and that through our preciseness we set much trouble in the world. And for proof thereof (say they) is it meet that there should be such striving about Ceremonies, seeing they are things indifferent? Yea, forsooth: For if God would have the Ceremonies of the law (which yet notwithstanding came of him and by his express commandment) to come to an end in our Lord Jesus Christ: what shall we do when men will of their own foolish rashness set up others in their stead? Seeing that God would have his own abolished, why should men step forth thereupon, and bring in their own device, and make God believe that he was not well advised? See you not a cursed blasphemy? Now we know that the cause why God would have the Ceremonies of his law
abolished in these days, was to the intent that the grace of our Lord Jesus Christ should be the more lightsome and better known. For he is the day-sun of righteousness.
Therefore all those shadows must cease, and it is he in whom we have the body and substance of them, says Saint Paul. Seeing then that God had that respect and reason: the figures must pass and vanish away. But now what reason will the Papists bring, when as men perceive by eyesight, that all their Ceremonies are a burying of our Lord Jesus Christ, and yet that they bind men to the keeping of them under pain of deadly sin? And furthermore, when as in all their Ceremonies, they have a certain opinion, that Baptism is not enough for them, but that they must have holy water to christen or baptize men evening and morning: and finally, that when they have brought in all their pelting trash, and all their gewgaws, there must always be something in them to draw poor souls into bondage: is it to be borne with?
On the other side, we see there is so straight a yoke, as it is able to strangle the poor wretches. For the seely souls are bereft of the freedom that was purchased for them by the death and passion of our Lord Jesus Christ. We see them how it is not without urgent cause, yea and extreme necessity, that we strive against the Popish tyranny about ceremonies, considering that our Lord Jesus Christ has not his deserved preeminence, so long as men busy their wits about those small trifles, and that moreover their wretched consciences are always in unquietness without end or ceasing: and finally, that on the other side the Papists think to deserve grace by the things which they term God's service, bearing themselves in hand, that that is the means whereby men should become righteous to obtain salvation.
So then we see that Saint Paul in his time was driven to sustain that strife. And forasmuch as our case is altogether like at this day, so as we cannot hold our peace except we will betray both God and man: we must fight stoutly against that hellish tyranny, and against those pelting trash, trumpery and illusions of Satan, whereby he would fain either quite deface the Gospel, or else so turmoil it as a man should not know which is the pure truth. This in effect is the thing that we have to bear in mind. And whereas Saint Paul says that he yielded not one jot to such men: it is to confirm us so much the better on the thing that I touched even now. Peace and friendship are an amiable thing among men. They are so indeed, and we ought to seek them to the uttermost of our power. But yet for all that, we must set such store by God's truth, that if all the world should be set on fire for the maintenance thereof, we should not stick at it. As much as we can possibly, let us purchase peace: and if the matter concern but our own persons or goods, let us endeavor to compound with our adversaries, let us bear with them, and let us labor to overcome them by our patience: Lo in what manner we ought to buy peace. But yet in the meantime let not God's truth be diminished, nor sustain any harm or prejudice.
For the peace that men seek among themselves shall evermore be accursed if God is not therewithal acknowledged and magnified as he ought to be, and his word also continues unimpeached, for that is the knot of our bond: and if we intend to have it acceptable to God, and the end of it to be good and for our welfare, surely God must knit us together. And he has given us his Son, who is called our peace, to the end we should all of us fall in order under him. Then if we mind to have good and holy peace, let us aim at this mark of yielding ourselves under the obedience of God's son, that he may be our head and we his body, like as there is but one Church.
But if any man goes about to withdraw us from our Lord Jesus Christ: let us rather bear all the hatred, outrages, and madness of the world, than to seek such agreement. And let us not be afraid of all the reproach that can be done unto us according as nowadays we shall be falsely slandered as stirrers up of many strifes. Yea verily, but what can we do with it? For it behooves us to abide still in the truth of the Gospel, or else woe be unto us. If the Papists will not agree with us, but be utterly willful in the stubbornness that is seen to be in them: we must be contented to be at defiance with men, seeing they purpose to turn us from the peace which we should have with God by the means of his Son, who not without cause bears that title as I told you before. Therefore when they cry out upon us, we must be fenced with this answer of Elijah which he made unto Ahab. Art not thou he (said Ahab) that troublest Israel? For the Prophet was accused (as we are nowadays) because he labored to bring the people back again to the pureness of the Law, and fought against the superstitions and idolatries that had been devised: [by reason whereof] the king thought verily that Elijah had been come to make trouble sedition, and uproars, according as the princes of this world could find in their hearts always to welter in their own filth, and pass not of the serving and honoring of God, but all is one to them [what come of it] so they may be maintained in their state. But the Prophet answered him, saying: [It is not I,] but it is thou and thy fathers house. For they that will not agree unto God, nor hold themselves to his service in such wise as he has appointed it in his word: they [say I] are the troublers of the world, and the parties that ought to be blamed for all the uproars, variances, and debates that happen.
For (as I have showed already) it is no reason that God should be robbed of his right when men seek to knit themselves together. Ye see then in effect what we have to think upon when Saint Paul says that he would not yield one minute as in way of subjection, to such as
wound in themselves after that fashion under false colors, to make a bastard Gospel full of mingled mangles and corruptions: for God's truth is the thing that was to be known first of all. Furthermore let us not be afraid of the slander that is laid upon us [in telling us] that it is pride and presumption when we will not submit ourselves: like as nowadays the thing that the Papists allege against us, is that we seem to take upon us to be wiser than all the world, and that it is a great pride in us, that we cannot find in our hearts to submit ourselves to the common fashion. True it is that the title of obedience is amiable, like as I said even now of peace: but yet must God be obeyed first of all. For if we will openly spite God, and play mock holyday with him to the intent to submit ourselves unto men, and bow down our neck to bear their yoke, and in the meantime give no audience unto God: what shall become of it? Surely we cannot frame ourselves to the Papists in way of subjection or yielding to them; but God must be thrust out of doors, and his word as it were trodden underfoot, so as it shall have neither authority nor reverence among us. What is it that the Papists would have us to do? That we should leave God's word, and give over our Lord Jesus Christ, and yet in the meantime receive all that ever they have devised. They will not say in flat terms that God shall be spoiled of his honor, nor that Jesus Christ shall have no more authority among them, they will not speak so with open mouth, but yet it is so indeed. Like as these deceivers against whom Saint Paul strove, made fair protestations enough that they meant to be Christians, but yet for all that he was fain to come to the touchstone, and to examine all things thoroughly. Now would the Papists have their traditions received: and what manner of things are they? We see that our Lord Jesus Christ is as good as buried there, as I have showed already.
Again, there is nothing but corruption in them: the things that are contained under them are utter illusions of Satan, tending all to this
end, that there may be no more any certainty, nor any man know whereunto to stick. Seeing it is so, it is not for us to make war against God, that men might be obeyed. And therefore let us have as it were a forehead of brass to resist them in that behalf. For the greatest manliness that can be, is to keep ourselves from swerving aside for men's sakes, what color or fair show soever be set upon the matter, and to despise every whit of it as dung and filth, when it stands upon reserving God's sovereignty unto him, and upon giving ear to our Lord Jesus Christ, to the end that he may be our head, and govern us, and all of us from the most to the least continue under his guiding, and do nothing else but simply give ear unto him, and receive the things that are for our maintenance in the faith of the Gospel. Ye see then what we have to remember here concerning Saint Paul. Surely if you seek a meek and meek-spirited man, Saint Paul was he, yes and he was even as a mirror of all courtesy and gentleness.
Again, if you desire a humble nature, what greater humility can there be found than was in Saint Paul, who abased himself beneath all men? Yet, notwithstanding, we see how he strove for the pure doctrine of the Gospel and did not hesitate to provoke the wrath of all men in the world against himself, to the extent that it was cast in his teeth that all the troubles which happened in the Church of Galatia and elsewhere came from him. I say he feared not the reproach with which men could charge him, that he was a rebel and had too much presumptuousness in him. Even so must we do in these days. Let us be peaceable as near as we can; let us relinquish our own rights; let us not strive for these worldly goods, honor, and reputation; let us bear all wrongs and outrages rather than be moved to any debate through our own fault. But in the meantime, let us fight for God's truth tooth and nail.
Again, if anybody despises us, such that one steps up maliciously against us, and another goes about to deface us, let us not make any quarrel at all for that. But if anyone tries to draw us from obeying our God, to make us stoop to the tyranny of men, let us hold our own in that case, let us withstand him stoutly to the uttermost, and let us defy all the loftiness of the world, so that our Lord Jesus Christ is not diminished, but may always reign over us, and we be subject unto him. Thus you see in effect how we ought to put this text into practice, and also how the necessity of the time ought to stir us thereto. For nowadays we are not only persecuted, so that we see the fires kindled to murder the poor servants of God, but also are accused and condemned as seditious persons by those slaves who are in wages with Antichrist, to overthrow the truth of the Gospel. Moreover, they say there is nothing but pride in us because we will not receive their traditions. Well then, do they slander us so furiously? Let us bear it patiently, and let them rail their fill (as Saint Paul says), so our quarrel is always to stand for our part in the pure truth of the Gospel, and to withstand the creatures that will not suffer Christ alone to reign, and all knees to bow before him, and all men to do him homage.
Now, concerning what Saint Paul speaks of the truth of the Gospel, it is a very notable saying, and it conveys a very profitable doctrine. For he might well have said simply, "to the end that the gospel might abide among you, I would not give place to them so much as one minute." But he speaks of the truth of the Gospel. Howbeit, not that there is one true and another false, but when he says that the Gospel should continue true, he speaks of it in respect of men. And why so? For although men make a fair show to be Christians, yet they always labor to have some medley, as we see many garish heads in this world who cannot abide that God alone should govern us, but every man would cast in his own collop or morsel, and thereof came the
confusion that is at this day in the papacy. One would wonder how so many trifles, fool's baubles, and even gross abominations could be gathered together. But that has come to pass because men were not contented to obey God but would needs add this and that of their own fancy. So then, Saint Paul speaks here purposely of the truth of the Gospel, as he speaks of the simplicity of our Lord Jesus in the second letter to the Corinthians. And what is meant by the simplicity (or singleness) of our Lord Jesus Christ? It is matched against all the minglings that men make. For (as I have said already) they have a foolish fancy of setting forth things devised of their own brain. Now when men do so put to things of their own, it is but corruption and stark abomination. And that is the cause why Saint Paul says that we must hold still the singleness of our Lord Jesus Christ. Therefore, when under the color of handling the Gospel, men go about to make a patched and piecemeal religion (as a man might term it), it is no more a true religion, but there is much falsehood mingled with it. Then let us mark well that whereas Saint Paul uses such speech here, he (or rather the Holy Spirit by his mouth) warns us that it is not enough for us to bear the name of Christians and to make some fair show of cleaving to God's word and to the doctrine of our Lord Jesus Christ, but that we must stick to it thoroughly and take heed that we neither mingle nor foist in anything to it, but consider that just as a little leaven is able to sour a great deal of dough, so all will be marred as soon as we give any entrance to the things that men have devised of their own heads. In short, the means to keep the doctrine of the Gospel pure is that men add nothing to it, nor be so bold and licentious as to lay one thing or another upon it, but to content themselves with the things that our Lord Jesus Christ has shown us, so that we become his true disciples and do not dare to reply against him, but that all mouths may be shut, and no man lift up his nose to say, "This is my opinion, this I think to be good," but every one of us receives simply that which is taught us by our master, who has all
dominion reigning over our souls. This is how we may have the truth of the Gospel. And it behooves us so much the more to practice this doctrine of Saint Paul's because we see that nowadays many men seek nothing but to mix one with another, so that they care not of what religion they be, so the same be most tolerable and easily received of the world.
True it is that among the Papists, many are so willful as they will never abide that a man should vary one point from them. For they see well that if there be ever so little a breach made, by and by all their tyranny decays and falls down to the ground. For what hold have they but by tyranny and violence, to tell us that we must neither will nor choose, but take it for good? Those therefore that are flatly on the pope's side would have men to hold throughout all the filthiness and abominations which they have had hitherto. But there are a sort of fantastical heads which would have a Reformation wherein the Pope, Mahomet, and Jesus Christ should be mingled together, so as men might no more discern which is which, for all is one to them so the world be agreed upon it. They bear no reverence at all unto God, and that is the cause why all things have been so turmoiled and confounded in our days, and the very foundation whereupon the Interim (as they term it) was grounded. For seeing that many men could not find in their hearts to consent to Papistry, they thought it good to have a reformation between both. And even at this day, a great sort incline still to the like reformation. It is true, they say, that there are abuses, and it were meet they should be mended. Yet their meaning is but to pluck away some leaf or little branch and to let the rest alone, that the root might grow still, that is to say, that the Gospel of God might be defaced with all manner of superstitions that reign in the Papacy. But what for that? Here the Holy Ghost condemns all such neuters and shows that their doings are but crafts of Satan, yea and mere illusions and mockeries to lead
silly souls to destruction, and moreover also a defacing of the glory of our Lord Jesus Christ. And why? For we have not the Gospel at all except we have the pure truth, whereunto it may not be lawful for men to add anything, but all of us to hold ourselves to that which is shown us by our Master. You see then how that in these days we are enforced by the necessity of the time to put this doctrine in use.
Therefore, when God's enemies upbraid us that we will not agree with them, let us always allege for our excuse that our agreement is to be knit together in our Lord Jesus Christ and to be all obedient to his word and doctrine. If they allege that it is pride in us to reject the things commanded by such men who term themselves superiors, let us answer that we must first obey God, and that Jesus Christ must not be bereft of his right, and men set up in his place. If they ask why so? Were it not better to have some mean way, and that every man should show how he intends not to separate himself from the rest, than to strive after that fashion and to cause Christendom to be as it were scattered? Let us answer that the matter does not stand upon knowing who shall get the upper hand, or who shall be master over his fellows, but God's word must continue always unimpeached, or otherwise all the pretense of concord that men can make shall be but abomination before God. And why? For it were better that all things should go to havoc and confusion in the world than to abide that God's word (being so precious and holy a thing as it is) should in any wise be perverted; yea, it were better that heaven and earth should be confounded together than that that should be suffered.
So then let us consider well this doctrine, how it may serve our turn and do us good, not only to beat back all the assaults that shall be put to us by the enemies of God's truth, but also to frame us to all lowliness and modesty, so as our whole desire may be to be guided and governed by God's word and by the doctrine of our Lord Jesus
Christ. However, therewithal, let us be so stout-hearted as not to be turned away by men, neither for their credit and authority, nor for their threatenings, nor for all the pride and stateliness of the world, but that we may always stick steadfastly to our Lord Jesus Christ. And if anybody comes and lays any new thing before us, let us evermore have a good eye to the end whereunto they would lead us, and consider that like as Satan has many wiles and policies, so also have his underlings too. Therefore, let us on our side have the skill to look to ourselves in such wise as we may always know our Lord Jesus Christ and be guided thither, so as he may be our only mark and sure anchor, and we understand that he has all fullness of welfare in him, to the end that we should seek our wants in him, and all things be put away that might hinder us from coming unto him.
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 in such wise as we may crave forgiveness of them at his hand with true repentance, and profit after such sort more and more in his word, as it may make us to forsake ourselves and lean unto him and his power, that he may hold us up in our frailty till he has brought us to the perfection whereunto he calls us at this day. And so let us all say, Almighty God our heavenly father, etc.
The Ninth Sermon,
which is the third upon the second
Chapter.
6 But as for those who are in esteem, (I pass not what they have been in time past; for God regards not the outward appearance of man) surely those who were in esteem added nothing unto me.
7 But contrariwise, when they saw that the preaching of the Gospel to the uncircumcised was committed unto me, as the preaching to the circumcised was committed unto Peter:
8 (For he that was of power in Peter's Apostleship towards the Circumcision was of power in me also towards the Gentiles.)
We saw this morning that when people mingle their own fancies with God's truth, there is nothing but corruption, and by that means, the Gospel is falsified. Which thing ought to hold us in such awe that no one should presume to add anything at all to the things that we have from above. For God has taught us so perfectly that we cannot add anything without great blasphemy, as it were a covert accusing of Him of unadvisedness, or else of niggardship, as if He were reluctant to bestow things upon us which would be for our welfare. Seeing then that the doctrine of the Gospel is sufficient for us, let us abide in it. And if anyone steps up to bring in some addition of his own, let us abhor it, even though the thing seems to have never so great a reason in it, as oftentimes the devil uses to shroud himself under this cover, that we must not stick at light and slender points. But God must be hearkened to in all points and all respects, according as it is to be deemed by Saint Paul's doing, who could easily have let slip the circumcising of Titus as a small thing, yet notwithstanding would not bend in that behalf: the reason whereof was, lest the Gentiles should be made subject to such necessity as was intended to be laid upon them. Yet we read that he did not hesitate to circumcise Timothy. Nevertheless, the matter seemed to be all one, and that Saint Paul
used inconsistency and variableness in that behalf. Behold, there were two Heathen men who had not been nourished and instructed in the law of Moses from their birth. And the Jews would never have received any man who had not been circumcised. For they deemed all men to be unclean who bore not that warrant about them.
Now Saint Paul circumcised one, and would not do the same to the other; who will think that he kept an even hand? If we consider all things well, we shall see why he refused to circumcise Titus and yet had circumcised Timothy. Circumcision was at that time lawful of itself. It was not like the Idolatries that are in Papistry nowadays. If you ask what holy water is, it is an unhallowing of baptism. For in baptism, we have a washing that ought to suffice us both in life and death, and God will not have us to have any other warrant of the spiritual cleansing that was obtained for us by the blood of our Lord Jesus Christ, but we must be contented with it. But as for the Holy water of the Papists, what else is it than an endless baptizing of ourselves? As for the Mass, it is so villainous and outrageous a treachery that no man can come at it, but he must defile himself by renouncing the death of our Lord Jesus Christ. But Circumcision stood not in the like case: for it was profitable for the time that it lasted. True it is that it was abolished at the coming of our Lord Jesus Christ: but yet for all that, the Jews might keep it still till they were fully instructed in the liberty of the Gospel. Saint Paul therefore had circumcised Timothy: and the reason why was that he saw many weaklings, who would have been offended because they were not yet thoroughly confirmed in the knowledge of the Gospel, but thought that it behooved them to keep still the ceremonies of the Law. And it is said that we must yield one to another, for charity binds us thereto. Every man must not do what he himself thinks good, to the troubling of his neighbors, but we must so fashion ourselves one to another, as none may be offended through our fault. Saint Paul then forbore in
having respect to the poor ignorant weaklings, who notwithstanding might be brought to knowledge in time. And as concerning the person of Titus, he saw how men went about to lay a yoke of bondage upon the Gentiles, and that the same would be a holding of the Jews always under the Law, which was then but superstition. For it was for them to have known that the law had served out its time, and that the ceremonies should not continue forever. If this had not been made plain, the Jews had been hardened in a wrong opinion, and the Gentiles had received a yoke of bondage: and therefore Paul made resistance against it. And so we see it is not only lawful but also needful to use things diversely which are neither good nor bad of their own nature. As for example, if we see a man drawn back from coming to the Gospel, or troubled because he is not yet well strengthened: it becomes us to forbear the thing that else were lawful for us, according as we have seen heretofore, that we must always have regard to what is expedient and fit for every man's salvation.
But if we see that under the guise that a thing is neither good nor bad, people go about to interlace some holiness with it and to bind people's consciences by constraining them to keep it, there we must withstand them to the utmost. For example, to eat flesh or fish is a thing indifferent, as they term it, for it is neither forbidden nor commanded by God to eat flesh. Now if some ignorant person is offended at the eating thereof and thinks it to be a deadly sin because he knows not whether abstaining from it be a tradition of the Pope or a commandment of God until he is taught it, we must eschew offense. Yes, and when we have to deal with any Jews, who are not acquainted with our customs, and that we go about to win them and draw them to the obedience of the Gospel, we must for a time (in being conversant with them) abstain from the things which they think to be forbidden. For inasmuch as they are armed with the authority of God, they would think they had some reason to condemn
us if it were not shown them beforehand how and by what warrant we might eat of all meats indifferently and without exception.
But contrariwise, if the Papists would bring us to this point that we should continually forbear the eating of flesh on Fridays and Saturdays, and in Lent season, and upon other days of their appointing: whoever of us should agree to that, he would be a traitor to the Gospel, and we should rather die a hundred times. For why? We must keep the liberty that is purchased for us by our Lord Jesus Christ. If it be said, and how so? Ought a man to trouble the whole world and to be so willful for a little indulgence of eating flesh? The question is not whether a man should eat flesh or not: but whether God ought to be obeyed and the thing used which he permits, or whether we should rest upon the fancies of men.
Now if a thing be lawful for me by God's word, is it to be condemned because men judge of it after their own fashion and guise? But we see that God's authority is blemished when the right that belongs to Him, and is reserved only to Himself, is given to mortal creatures. Again, there is a clog laid upon men's consciences, insomuch that our Lord Jesus Christ is defrauded of His due honor. For if He has purchased us such liberty as to set us free from the ceremonies of the law: it is much more reasonable (as I told you this morning) that the things which men have devised should be laid away and abolished. Wherefore let us mark well that in all indifferent things we must have regard to edifying, and although it be lawful for us either to use or to forbear a thing: yet Charity binds us one to another. It is a willing serviceableness when for the edifying of our neighbors we abstain from the thing which is free for us to do. But yet in the meanwhile, we must not under the shadow of peace and concord betray God's truth, and make a mingle-mangle of it, so as men may not know who ought to rule the roast here beneath, nor what law is
to be followed, but we must utterly maintain the liberty whereof Saint Paul speaks here. See what we have in effect to hold us to.
Now he added immediately that the Apostles who were in great estimation brought nothing unto him (And he opens here Peter, John, and James, who were held in great reputation above the rest, as pillars,) but only took in good worth and allowed the doctrine which he had taught theretofore. And therewithal he adds, that he passed not what opinion men had of Peter, John, and James, forasmuch as God regards not any man's person. That is to say, his outward show or estimation to the worldward.
It should seem here at the first blush that Saint Paul strives for himself and for his own authority and credit. There were dogs that barked against him in times past, and especially the backsliders that had tasted of the Gospel: who to pretend some color of their backsliding and of their renouncing of Christ, alleged thus for themselves. "Tush, it is well enough known that the Apostles strove to wit who should be greatest, which was an unseemly thing, and showed well that they had ill borne away their master's doctrine, who commanded them to humble themselves in such wise, that every of them should make himself least, although he were the greatest." But we have to mark here that Saint Paul had no controversy with the Apostles, as he himself also declares. Therefore there is some special cause why he magnifies himself so much: which is, for that those dogs which labored to set debate between the Apostles, and therewithal to turmoil and falsify the Gospel, pretended always to be the disciples of the Apostles and familiar with them, like as in these days we see many fugitives and shameless fellows, which abuse the names of God's servants, and pass not to lie with open throat, saying: "Oho, I learned it of such a man." And yet they speak of a matter that was never heard of, yea and their shamelessness overshoots itself so
far as to name the very cities, when as notwithstanding, if a man examines them thoroughly, he shall find the clean contrary. So then it was for Saint Paul to show that the authority of men is not sufficient to deface the sovereign authority of our Lord Jesus Christ, nor the reverence that men ought to bear to His word. Therefore we see first of all, that Paul strove not here against Peter, James, or John, for he agreed very well with them. And secondly that he regarded not his own person, but meant to maintain God's case: that is to wit, that he was ordained and established in the state of an Apostle. Mark for one point that he did not thrust himself in upon a bravery nor at adventure, but that God had chosen him thereunto, and that thereupon, he had so borne abroad the doctrine that was betaken unto him as the pure truth of God and of our Lord Jesus Christ.
Therefore, if we consider what Saint Paul aimed at, we shall not only have wherewith to stop the mouths of all misspeakers, but also be more confirmed in the faith which we hold by his teaching. And although there are not nowadays any such shameless persons that labor to deface him or to abolish the authority of his apostleship, yet does not that doctrine cease to be for our profit.
As how? We have seen already how Saint Paul has said that if the angels of heaven should step up to preach a Gospel contrary to the Gospel of our Lord Jesus Christ, we should hold them accursed. And even at this day, the same is good for us. For we may defy Satan and all the unbelief and wiliness of men, and all the trash and subtleties which they have to thrust us from the singleness of our faith. I say we may defy every whit of it. And why? For God's word has such a majesty in itself that all things that can be set up against it are but smoke, lies, and filthiness. Now then if we take it for a general rule that neither Peter nor John may diminish the majesty of the Gospel,