The Fifth Sermon upon the first Chapter - Galatians 1:11-12

11 But brethren, I do you to wit, that the Gospel which was preached by me, is not of man.

12 For I received it not of man, neither learned I it but by the revelation of Jesus Christ, &c.

We saw this morning that all those who have the charge and office to teach in God's Church must forget all liking and favor of the world; for otherwise, they can never discharge their duty faithfully, considering how men always desire and covet to be flattered and cannot abide to have their faults rebuked as they ought to be. Thereupon, I told you also that every man must rid himself of all fleshly affections so that they may become true disciples of our Lord Jesus Christ. For as long as we follow our own lusts, the gate shall be shut against us, and we shall never have any entrance into the Gospel. And truly, we see how the Prophet Isaiah speaks thereof. He says that all those who want men to preach pleasurable things to their liking drive away God as far off from them as they can. True it is that they will not speak after that sort. For even in the country of Judea, every man protested to serve the God that was revealed to their father Abraham, and who had published his law by Moses. Sacrifices were offered in the Temple, and there were fair shows enough there. Nevertheless, the Prophet concludes in one word that men were desirous to be soothed and fair-spoken to, and by means thereof could not suffer God to guide them nor give Him leave to lay His yoke upon their necks. You see then that the means for us to be prepared to receive the doctrine of the Gospel and to be edified by the same is that we are not wedded to our own likings but suffer our Lord Jesus Christ to speak the things that are expedient for our instruction. However, besides this, we must also be, as it were, wounded to the heart by the word that is preached to us, or else we shall never fare the better for it.

For as I declared this morning, it is not without cause that the Gospel is likened to a sharp sword, and it behooves us verily to be made true sacrifices by renouncing all our own lusts and all other things which God condemns, and to endure the same patiently to the intent to be wholly brought back to the obeying of His will. And herewithal, we must also call to mind what has been treated of heretofore, that is to wit, that all men, as well great as small, must stoop, and the Son of God must have the preeminence and mastery, in such wise as there may be no more shepherds but He, and we all of us be His sheep. True it is that those who have the charge to preach the Gospel may well be called shepherds; however, that is not because they may do anything in their own name and authority or that the same should impeach the superiority of the Son of God. For as for me who speak here now, I must not bring aught of mine nor advance myself above others, for my speaking unto all this company is in such wise that my doctrine must first be applied to myself and afterward bear sway over all other men without any exception. For there is no highness in the world which can exempt itself from the subjection which all of us owe to the Son of God. According as we have seen heretofore, how it is the property of the Gospel to bring down all the glory of the world, so as men may not presume to set up their bristles nor to challenge ought to themselves, but that such as ween themselves to be most excellent may be utterly abased and made nothing, and all things be made captive to the obedience of the Gospel. And that is the cause why Saint Paul, to confirm his doctrine, declares that it came not of men nor was learned in their schools but that he had it of our Lord Jesus Christ, concerning whom the Father gave commandment that men should hear him.

For that prerogative is given peculiarly unto him and ought not to be communicated, neither to any man nor to any angel of heaven. Good reason it is that men who speak as instruments of our Lord Jesus Christ should be heard; but (as I told you before) that is not to impeach the authority which he has over us. But however the case stands, the certain and infallible rule to attain to salvation is that our Lord Jesus be the only master and teacher, and that we be teachable to receive his word without gainsay or replying. And Saint Paul thinks it not enough that he holds the things of Jesus Christ which he has published, but also he utterly rejects and excludes men in that behalf, to show that the authority of them were not sufficient to ground and settle our faith upon. For we shall never leave staggering till we come unto God and unto that person whom he has established as head and chief teacher over us. Now whereas Saint Paul says that he tells it to them, it is not because the Galatians and others had not heard the like before, but because they had been unthankful, so as they had been entangled in many errors and paltries. Therefore, he brings them back again to the wellhead, as if he should say, until such time as men have fully concluded with themselves to suffer themselves to be governed simply by the pure word of God, they shall be always in a mammering, and the Devil shall no sooner raise up any trouble against them, but they shall be so dismayed as they wot not which way to turn them. For it behooves us to be first of all sure that as touching the doctrine whereupon our faith is settled, we hold it of God and not of men. True it is that all men shall not have the like revelation that Saint Paul had, but it ought to suffice us that our Lord Jesus Christ, having ratified the Gospel with his own blood, and also commanded his Apostles to publish it abroad, has given them such proof that the doctrine which we receive of them is of full authority and utterly out of all doubt. This, I say, ought to suffice to hold us as it were in prison and to keep us from admitting any of all the things that men can allege. But let us also call to mind what the Apostle tells us in the first to the Hebrews, namely that God has lastly spoken to us by the mouth of his own son, to the intent we should have all perfection of doctrine in him.

You see then that the thing which we have to bear away is that the revelation whereof Saint Paul speaks here shall not be common to all other men but serves to warrant the doctrine which we have received by his means, so as we see it is our Lord Jesus Christ that has spoken. And whereas he excludes men after that sort, it is to show us that our Lord Jesus Christ does not give us some bare entrance, as if a man should teach a child his ABC, and afterwards send him to a better-learned master. Our Lord speaks not so by halves unto us but in full perfection, insomuch that both in life and death, we must always stand steadfast in the things that we receive of him and forsake whatever comes of men; for all mingling will be but corruption, as I told you this morning. And that also is the cause why he exhorts those who speak in the Church to hold fast continually the Majesty of God and not to bring in aught of their own nor to put forth anything which breeds of their own brain. For in what case should we be if men might intermeddle themselves with our Lord Jesus Christ, and every man cast in his morsel and collop (as they say), and that we might have a Gospel stuffed with men's dreams and fancies? It would be nothing else but a horrible confusion. You see then that our Lord Jesus Christ has not his authority among us until men are put down, and all other creatures with them, and that all give ear unto him from the least to the most. This in effect is the matter which we have to bear in mind. And indeed, we see how that in another text to the Corinthians, Saint Paul declares that he had preached the perfect wisdom when he did set forth our Lord Jesus Christ, and that there a man shall find whatsoever he can wish for his welfare.

And in another text to the Ephesians, he says that that is the thing unto which we must apply all our study, both far and wide, so as we need not to bring any petty trash to further the thing that he had set out before. Then, since it is so, we see that all such as entangle themselves in men's devices and inventions have a disguised Jesus Christ and a bastard Gospel which God disclaims, so that our Christianity can be no Christianity unless we continue in the things which we have learned of the Son of God, who is our only Master, and in the things which the Apostles also have taught us in his name. Lo, what we have to remember in this text. Now, hereupon Saint Paul shows his own conversation, whereby it may be gathered that out of doubt he was as it were fashioned by the spirit of God. For so strange an alteration as was seen in his person could not happen except God had put to his hand and wrought after a secret and unaccustomed fashion. And so you see in effect whereat he aimed when he says that the Galatians knew his conversation or manner of living. We have here a good lesson.

However, that we may profit the more by it, let us mark how Saint Paul continues the thing that he had touched before, which is that a man shall not find a steadfast foundation in any creature whereon to settle faith, but that God only must be the founder thereof, and although men be means and instruments of it, yet notwithstanding they have need to be authorized of God and to have it known that he has sent them and allowed them, and that they bring not anything which they have not received of him. Now, if a man have an eye to the virtues that were in Saint Paul, certainly he deserved well to have some credit and audience among men. Yet notwithstanding, he acknowledges and confesses that he is nothing as in respect of himself, and that all that ever he has is only to serve our Lord Jesus Christ and to set forth the things faithfully which he has received of him. What shall we then say to such as have neither good life, doctrine, nor aught else? Whereas they call themselves Prelates and take upon them some stateliness and superiority so as their sayings go for saws: are they therefore advanced above Saint Paul? [Admit they were:] yet must all loftiness of man cease and be pulled down so as nothing may hinder the exalting of Jesus Christ. For example, although Saint John the Baptist had record borne unto him that there was not a more excellent man born of woman, yet notwithstanding, he says that both himself and others must be diminished, that Jesus Christ might grow and increase. Likewise, Saint Paul speaking of it in another place says that the Church must in such wise be builded as our head Jesus Christ may always have preeminence. For if we should so advance men that Jesus Christ should be defaced among them, that were a terrible building, and such a one as should bring nothing but ruin and confusion. And in good sooth, if a man should become as big as a pillar of this Church, and his head of the bigness of one's fist so as it should be hidden between his shoulders: he should be a monster, and it were much better for him to keep his ordinary proportion. But like as the Church is the body of our Lord Jesus Christ, so must he be advanced above all men, and every man must look upon him and stick to him. And certes, the Papists condemn themselves at this day by their own proverb, in that they say a man cannot know God but for his Apostles. And in very deed, they have buried Jesus Christ in such sort that he is as good as hidden in the world. For they have robbed him of all that belonged to him, insomuch that whereas he is called the lawgiver, the Judge, and the King, to show that he alone ought to bear rule, we see how men have decked themselves with all those feathers.

Therefore, let us keep ourselves from such confusion, and if we increase, let us always abide in the root and groundwork of the simplicity of the Gospel. Let us take good heed that we swerve not a hair's breadth from it. And as touching that which is rehearsed here concerning the conversion of Saint Paul: it tends still to this end, namely, to do us to wit, that he did not thrust himself in of his own head, but that God reached him his hand, and that the doctrine which he had preached was given him by revelation, so as it might safely be held as the word that proceeded out of the mouth of God, and consequently as the certain and infallible truth. I have told you heretofore that if a man seeks to be heard for his own skill, for his great and deep understanding, for his fair speech, or for his great eloquence: all those things are nothing but filthiness and dung, and that God only must have that authority and honor at our hands, and that inasmuch as it pleases God to speak to us by the mouth of his only son: only Jesus Christ must have the preeminence to be the master and teacher of all his, and we likewise must become his flock to hear his voice. Lo, how our Lord Jesus Christ is to be honored among us: namely by becoming his true scholars, and without feigning. In the Papedom, a man may well enough worship some Marmoset with the honor of Jesus Christ, when as in the meantime the Gospel is trodden underfoot and blasphemed, and yet notwithstanding those blind wretches think themselves to have made a fair hand. Yea, but [in very deed] it is an open spitting in the face of our Lord Jesus Christ when men renounce his word wherein they should behold his glory and majesty, as Saint Paul says in the second to the Corinthians.

Then it is no honoring of Christ when men make many mummery and ceremonies, but when they submit themselves simply to the doctrine wherein it is his will to be known, and wherein he shows himself unto us as it were face to face. Thus you see in effect what we have to bear away. And herewithal, in this conversion of Saint Paul, we see perfectly the heavenly power which he minded to show us here: that is to wit, that it was not of man, but that God had uttered his arm, to the end it might be known that such change came of him, and that Saint Paul was become a new creature. For surely it is a more excellent work of God when a man is repaired after his image than when we are born into this transitory life. And so we see how Saint Paul was made a new man. And that is the cause why he says expressly that he persecuted the Church of God, that he made havoc of all things, and that he played the cutthroat (as you would say), until God had changed him, and of a ravening wolf made him a meek sheep, and finally a shepherd in his Church under our Lord Jesus Christ.

Thus then we perceive that Saint Paul was sent us by the hand of God, and that he brings a sure mark, so as we see he did not thrust himself in, but that it was a work of the Holy Ghost, and there was nothing of his own coining in the doctrine that he preached, for so much as it behooved him to have quite and clean renounced himself, to the end to give and apply himself to the service of our Lord Jesus Christ. For had Saint Paul been led with vainglory, we are sure he was honored among his own countrymen, and he could have won his spurs there. Again, if he had stood upon the reputation of a holy life, he was unblamable. On the other side, he was at his ease and lived in rest. But it stood him on hand to have made no more account of all the things that are to be desired to the worldward, and which he had highly esteemed before, than of dung and dirt (as he himself protesteth to the Philippians), and it behooved him to cast them all away as things hurtful, for as much as he saw well how they were all of them impeachments that hindered him from coming to our Lord Jesus Christ. Saint Paul therefore not only gave over the reputation which he had to be a great doctor, and therewithal a holy man, and as it were a little angel, and moreover the rest, ease, and commodities of the world, but also did before God give over all his opinion of purchasing eternal life by his own good works. All these things he rejected as abominable, knowing well that he was blinded with pride, in that he had imagined that anything was available before God or that he could purchase any favor by that mean. It behooved him (say I) not only to have thrust all these things under foot but also to have abhorred them, as he himself protesteth. For so much then as we see this, we be so much the better confirmed in that which he says: namely that in executing his office of Apostleship, he had nothing of man nor of himself, for he had been quite and clean stripped out of all the things which he had made great account of before. For in that he confesses himself to have been a persecutor of God's Church, we see that to the intent to maintain still the honor of God, and the authority and mastership of our Lord Jesus Christ, whom he served, he does not in any wise spare himself. But behold also it behooves us to proceed in the like case.

If we purpose to employ ourselves to God's service, it stands us on hand to forget ourselves and not to be curious in seeking the things that are for our own behoof or for our own honor. Until such time then as we be come to the utter abasing of ourselves, we can never give ourselves to the service of God whereunto we be called. I speak purposely of those that have the charge to preach the Gospel, whom it behooves to be abased in themselves, or else they can never execute faithfully the charge that is committed unto them. On the other side, we see how Saint Paul does not disguise anything nor take any shadow or cover to be received among men, but had rather reap the blame that he had deserved and to be shamed before men than to cover himself with vain starting holes. For he says he had persecuted the Church, been a rover and a cutthroat, and had shed innocent blood. But yet does not this prove that Saint Paul had not endeavored to live in holiness and perfection; for he had been a mirror of great incorruptness. He terms himself unblamable; and not without cause. For he says he was so blinded that he thought himself righteous 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.