Sermons Upon all the Sunday Gospels, Sermon 10
The Circumcision of Christ and of the Iewes. The fyrst sermon. Galat. iiii.
WHen the tyme was ful come, God sent hys son made of a woman, and made bonde vntounto the lawe, to redeme them whiche were bonde vntounto the lawe, that we (thorowe election) myght receaue the inheritaunce that belongethe vntounto the naturall sonnes. Because ye are sonnes, God hathe sente the spirite of hys sonne into our heartes, cryeng Abba, deare Father. Wherfore nowe, thou arte not a seruaunt, but a sonne. If thou be a sonne, thou arte also an heyer of God, thorowe Christe.
THE EXPOSITION.
THis daye are they wont to preache of two matters. First of Circumcision, Then of the name Iesu. The which thynge the Euangelist doth especially notifie, for that it was prophecied of, before that the childe was conceaued in his mothers wōbe. Wherfore the vertue of this name is hereby greatly aduā ced. And for asmuche as we intende to make the doctrine of circuncision plaine, this difference is in especial to be marked, that it consisteth not in the thing, but in the persons. For if we consider the thynge, there is great differēce betwene the circūcision of the Iewes and of Christ. And that because the person of Christ is fare vnlyke the person of the Iewes.
The beginninge of circumcision is declared in the bible in the firste booke of Moyses,The beginning of circū cision, it hath also an appointed ende, to the whiche it shall endure, that is euen vntounto CHRIST. Abraham is the principall ground of all the matter, to whome GOD gaue commandement to circumcise hymselfe, and all that were in his housholde: And also whatsoeuer of the male kynde was borne, it shoulde be circumcised the eyght daye after theyr byrth. They therfore that came with suche a signe in theyr bodye, had God their protectour and Sauiour as GOD promised he woulde be. This was not appointed of GOD for nothynge are for a litle cause,Gene. 6. that not onelyonly Abraham, but also all in his familie, and whatsoeuer of the male kynde was borne: shoulde be subiect to Circumcision, that not onelye the Iewes myghte boste them selfe to be the people of GOD. For he receaueth the seruaunts of Abraham, whiche were Gentiles, to be of his people and sonnes, and to hauehave righte of inheritaunce whiche was appointed to Abraham and to his seede. And these dyd obtayne it before Isaac, to the whiche neuerthelesse afterwarde the promesse was ioyned, where as yet these bought seruauntes were of the Gentyles. Wherfore the Iewes hauehave not the cheife occasion to boste of this. For although they extolle circumcision very muche, yet this they can not denye, that GOD hath called vntounto it the Gentyls, whiche are not the sonnes of Abraham,Circumcision abrogat. but boughte seruauntes. As touchinge this Circumcision, there is nothynge els lefte for vsus but the type and fygure of fayth. As it is also as touchynge the other hystories paste, whiche onelye profyte vsus in this, that we maye take therof examples of fayth and true godlynes. We are not bounde to ceremonies, yet hauehave we nede of suche obedience and suche fayth as theirs was than, whiche lyued vnderunder suche ceremonies. Wherefore the doctrine of Circumcision is not put foorth to the intent, that we should be Circumcised. (For thys ceremonie is disanulled) but that we by the rehersall therof, shoulde remember to shewe obedience to GOD, as Abraham shewed.
Yf CHRIST hade not come, Circumcision shoulde hauehave ben necessarie euen at this tyme for vsus, if so be we woulde be of the people of God. For the condition is straight and without exception, he that is not circumcised, his soule must be exempt out of the people of God.
Wherefore the example, that we take of the olde Circumcision, is this. That GOD in this Image declareth vntounto vsus, how contrarie to reason he worketh and commandeth, if a man vse the iudgement of reason. For amongest the proud Gentyls it semed a thynge to be laughed at, that GOD which is so wise, shoulde set foorth suche a mad precepte, wherof is made mention in preachynge contrary to the lawe of shamfastnes, honestie, and chastitie, and especiallye when they be aged that are commanded so to do. For Abraham at that tyme was fowre score and nintyne yeres olde. And herof riseth contumelious names,The wisdom of the worlde is offended. so that the Iewes were named Recutiti, and Appelles among the Gentyls, that is to saye, men whose skynne is growen againe, or men without skynne. But this is the true cause therof, as it was sayde in the Gospell nexte before: whatsoeuer is of GOD put foorth: it is done with such a fashion, that all men laughthe it to scorne, no man aloweth it, but all testeth vponupon it, as though it were olde wyues fables. And contrarie, looke whatsoeuer he commandeth not, but is of our owne imagination, this do we require to be acceptable vntounto hym. This woulde we hauehave obserued for an euerlastynge lawe. But this can neuer be alowed of GOD.1. Cor. 1. And herof springeth the cause of a greate offence. As Paule saith: After that in the wisedome of GOD, the worlde knewe not God by wisedom, it pleased God to saue them that beleue by folishnes of preachynge. What maye be more against reason then that bread the body of Christ and the cuppe the bloud of Christe is receaued for the remission of synne?The supper of the lorde against reason. Howe shoulde a lytle bread and wine worke suche and so a greate thynge? This thynketh reason, neyther can it thynke anye otherwise. But GOD therfore purposeth not to change this. Yf reason doth not beleue nor alow it, gods cause is neuer the worse for that.Baptisme is agaynste reason. Lykewise also goeth it in baptisme. Howe shoulde this seme proueable to reason, that if the child be washed with a lytle water, that therby he is purged from his sinnes, and translated out of the kyngdome of the deuil into the kyngdome of God. In dede it might stand wel with reason that synne shold be washed awaye with water, if sinne were a spote: but for asmuche as sin is fastened in the minde, bones, and in the inermost parte of the body, it is not agreable to reason that water shoulde perse so far and washe it awaye. But nowe consider well Circumcision.Cercumcisiō agaynste reasone. Mighte not Abraham by lyke reason alleage for himselfe to refuse it? What doth this profit me to saluation, that I am Circumcised in mine age? what good doth this to a child? or what profit at all doth a man take by Circumcision? If God would hauehave the bodye changed, he mighte hauehave made it so at the beginnynge that it shold nede nothing to be cut frō it. If reason had ben taken to councell at that time, it wold hauehave sayd euen so, neither doth it thinke any otherwise now a dayes, when it proueth her wisedom. But it is to be learned in this place,Reason ought not to make search of gods cōmandemēt. that whensoeuer question is moued why god shold geue such commandement, the deuill hath ye vpper hand. As ye exāple of Eue in paradise doth shew. Cōmādement was geuē, yt they shold not eat of ye tree. But whan she began to regarde litle the commandement, and hard the deuill reasonynge, why God made suche a lawe, she fell downe hedlonge, and was caste into suche disobedience, that all we vntounto this time suffer the blame and penaltie therof.
Wherefore lette this be a lawe for the congregation. When GOD geueth a commandement thynke it to be thy duetie, to honour it with all submission, and make no further searche. Yf he commande, obey, if he speake, be attent, and disalowe nothyng that he doth. For out of this most certain principle doth God diriue and set all the other of his doinges, that all men are fooles, lyers and euyll and of so greate madnes, that they neuer oughte, nor maye be able to vnderstande his worde and his workynge. As Ieremie sayth, leud and vnsearcheable is the hearte of man.
Seinge therfore oure leudnes and vice is so great, we shoulde of our owne accorde correct oure iudgement, and thynke this as to uchynge Gods workes and commandementes: If this seme contrarie to my reason, trulye it is for no other cause, than that I hauehave suche a corrupt vnderstandynge, and dul knowledge. And nothynge hindreth me in iudgyng gods wisedō, but myn owne natural folishnes. Wherfore Circumcision is an example of fayth and of singuler obedience: Wheras Abraham & his seruātes were nothing offended with this commandement, but obeied it without reasoning, & thought not thus: that Circumcision is a folish thing for them that are aged. This is peraduenture Gods meanynge, what if he thought otherwise, yt the sin of ye flesh shold be restrained & as a man wold so cut of: this is doubtles ye true circūcision, why shold God cōmand such a thing that is contrarie to reason? that the body should be circumcised? for what entent is that done? But these men thought not so, but were obedient to the commandement, and this persuaded them selues: Syth God doth requier that, seme this neuer so much against reason, yet shall I be saued, because I obey his precepte. Wherfore this is an example of stedfast faith, wherwith Abraham and his seruantes were endued. And it is put forth to vsus, that we should folow them, and not geue oure selues to oure owne wisdom and reason to be deceaued.
And this hauehave we spoken as touching the circumcision of the Iewes,Why childern are circoncised the eyght day. whiche hath no longer power then the law it selfe, (that is) vntounto the comminge of CHRIST, as it is signified in that y• childern were circumcised vponupon the eight day. For this order was in the law: after six days is the Sabboth, and that day that foloweth the Sabboth, is the eight day, euen the beginning of the weke folowing. For Christ by circumcisiō, began to fulfil the sayings that were prophecied of hym: euen to be a sauiour, and a light to lighten the Gētiles, which should hauehave his kyngdome not only limited by the borders of the Iewes, but should by his Gospel extend his kingdom throughout all the world. And herof is that now the begynning.
Wherfore, as I said before, we must put a great distance and difference betwene the circumcision of the Iewes and of Christ. For the persons are vnlyke,A difference betwene the circoncision of Christ and of the Iewes. although the thing that they do is not vnlyke. Circumcision was geuen to them, whiche were synners, and condemned to euerlasting death. But Christ is without synne, and the Lord of the law, vponupon whome the law hath no stroke: for y• law is only against synners, but he is no synner. But for as much as he is circumcised after the law, as other chyldern that are synners, the law is ouerseen and doth hym wronge. And for this cause is the law compelled to make him a recompence, and therfore, his power is disanulled and abrogate. If it had pleased Christ, he might abolished and abrogated the law by power. For he is the Lord ouer the law, with whom the law hauehave naught to do, for because he is without synne. But he wold do nothing presumptuously after rigour, but order hym self humbly after the equall triall of the law. And all this is done for oure sake, that we might take confort therof in oure doyngs.Christ hath no nede of circumcision. For in his owne behalf CHRIST had no nede to obey his mother, or to be crucified. But he doth it for oure sakes. For we had nede of such a man, that was without synne, and that should fulfill the law for vsus, and so turne away the wrathe of GOD. For this cause was he made subiecte vntounto the law, and afterward geueth vsus that victorie, whiche he had of the law, that we might so be helped by hym, that the law should hauehave no more power ouer vsus than it had ouer hym, least it should accuse and condemne vsus. For he that embraceth CHRIST with a true faith, obtayneth by hym deliuerance from the law and damnation therof.
Wherfore remember well this difference, for all the matter restethe therein. Abraham is subiecte to the lawe and to circumcision, because he is a synner, and the lawe hath power on hym for synne. But Christ is no synner, and therfore he is not constrayned vnderunder the law, yet doth he submit hymself to the law: that all that receaue hym by faith, may be free from the curse of the lawe. Wherfore this history of Christs circumcision geueth no smalle conforte, in the remembrance wherof thankes are worthely geuen to God, that although we are in daunger of the lawe by syn, yet this is not to the perill of oure saluation, but by Christ we hauehave deliuerance from the curse of the law,Gal…t. 3. whiche for oure sakes suffered the curse of the law, and made hymself subiecte to the lawe. And that it was necessarye on this wyse, that we should be delyuered from the lawe, it is the saying of Paule to the Romains, where he sayth:The sentence of Paul to the Rom. Rom. 2. Circumcision preuayleth nothyng, but the keping of GODS commandements. It is a confident kynde of speache. For it is as much as to say: No man circumcised and fulfilled the law of God, or kepte the law of GOD. What other thing is this, than that the circumcised, are not circumcised? For Gods commandement is euer ioyned with this prescripte: Thou shalt louelove the Lorde thy God with all thy heart, with all thy sowle, with all thy mynde. Now let one be brought forth of al the men that be, that may boste that he hath done or can do this. The law commandeth: Thou shalt not desyer: Shew me one that can boste,Deut. 6. Deut. 5. that he hath done it, or can do it. To be shorte, chose out whatsoeuer commandement thou wilt amongest them all, & thou causte not denye but that thou haste not kepte it at all tymes. But what sentence is geuen agaynst them that kepe it not?The conditiō of the law is vnpossible. Ueryly no other than is pronounced of Paule: Cursed are all that are vnderunder the lawe, for they can not do it. For if we coulde do it▪ there were no perill. But sith we can not do it, this is certayn, and sure, that the law accuseth vsus; killeth and deliuereth vsus to the dyuell, and condemneth to hell. Wherfore we hauehave nede of a more highe and profound doctrine, whiche may do more to vsus than the lawe: which doth nothing but commande vsus to louelove God with all oure heart, and oure neighbours as oure self, yea and that when he hurteth vsus also, and when we wold desier to be reuenged. But the law preuayleth nothing by her controllinge. Nedes muste there be in oure nature, anger, variance, vnpacientnes, hatred, enuie, pride, & such lyke, there is no other remedie. Wherfore ther is no mā that can obey this doctrine. Neither can this any thing preuayle in the iudgement of God, if we fulfill the law as much as we can.
And this is the cause, why a greater, euen Christe the sonne of God commeth into the worlde, which by great moderation submitteth him self to the lawe, to take it wholly away. For he it is, that may pleade with the law on this wyse: Thou doste not as men looke thou shouldest doe, thou makest them not righteouse, thou doste not purifie their hartes, as we proue by experience. For els what cause should Dauid hauehave had to say:Psal. 19. Who can comprise his faultes? Purge me Lord from my secrete synnes. Lykewyse in the 143. Psalme:Psal. 143. Enter not into iudgement with thy seruant, for no man is righteous in thy sight. And again in the 130.Psal. 130. Psal. If thou marke straightly oure iniquities, Lord who shal be able to stande in iudgement. And such lyke sentences do testifie, that no man can say: Lorde we hauehave done this worke euen as thou cōmandedst, there is no doubt of that. For as much then as the law hath vsus bound vntounto it on this wyse, and dryueth vsus from the sight of God,Lawe. yea & beateth downe oure confidence and faith which we ought to hauehave in God, we must of necessitie graunt, that we hauehave nede of a more perfecte doctryne, that we may come into Gods sight. This is the doctryne of the Gospell,Gospell. whiche Christ procureth to be preached to vsus and to the Iewes after this sentence: that we are damned for oure synne. And it profiteth the Iewes nothing, that they are circumcised. For this circumcisiō deliuereth them not from synne. As the Prophet saith: Although they hauehave the flesh of their foreskyne circumcised, yet their heart is vncircumcised and vnpure. But this deliuereth, in that the Gospell preacheth on this wyse, that oure Lord Iesus Christ, whiche ought nothing to the lawe, because he was without synne, made hym self subiect to the lawe, and wold be circumcised that he might hauehave to do with the lawe: for as much as he, wher as he was Lord of the lawe, yet was challēged as a bondman to ye lawe: now againe abydeth the controling and dominion of Christ. And this power that Christ hath ouer ye lawe, doth he make common to vsus all,Christs actiō against ye law. he benummeth the lawe of his power, whiche it had against vsus synners, and deliuereth vsus from it, not to the entent, that we should nothing regard it, or geue ouer oure self to lustes, but this: that whē we hauehave done that we should not, it might be forgeuen vsus, and not be layde to oure charge, neither turne away oure saluation.
Wherfore they that beleue in Christ hath no nede of circuncision.How Christ deliuereth vsus from the law. For they are not only free from these and suche lyke burdens of the lawe, but they hauehave also remissiō of their synnes, and promesse of euerlasting lyfe by Christ. This doth profit me that I beleue y• Christ was circumcised. For this was done for my sake, that he might be a suerty for me, whatsoeuer action ye law hauehave against me. Wherfore I wil truste to the innocencie of hym, & that shalbe my confort: that although for a tyme the lawe as Lord in heauen (for it accused vsus men before God, and we had no safegarde against it, neither could we complayne of any wrong, because oure syn was opē) yet now is the matter otherwyse. For by ye circumcision of Christ we are deliuered from the curse of the lawe. We can not put so great confidence in oure circumcision, and louelove towarde God, and obedience toward oure neighboure. We can not truste and stycke to these things. All oure truste is in this, that Christ is obedient, innocent and holy. This trust shall not deceaue vsus, for it is certain. Before that this was opened vntounto vsus, we thought that we must nedes fulfill the lawe, or be damned. But now we knowledge that it is impossible for all men to do, and that we can not beare that burden. But Christ hath taken it from vsus, & put it on hym self, and began the matter by circumcision, & fulfilled the lawe. And herein is oure truste. We oughte not truely to be carelesse in taming of the flesh, and in instructing it, that it may obey GOD, leaste I be founde vtterly disobedient. Whatsoeuer I am not able to do, I remit it to this safegard. For whatsoeuer I hauehave not done, that dyd Christ for my sake. For we shall neuer be in such good takynge, that we may do all that we ought to doo. As Paule sayth:The saying of Paul Rom. 7. I am delighted with the lawe of God after the inwarde man, but I finde an other lawe in my members repyninge against the lawe of my mynde, and subduynge it to the lawe of syn, which is in my members. Whiche is as muche as to say: I must of compulsion obey the flesh, but after fayth I do not so, it greueth me, and I abyde this bondage against my will.
After this sorte Christian righteousnes is made perfecte, when I acknowledge my synne,Christian righteousness. that I can neuer fulfill the lawe of God, and yet I despaire not therefore. For in this example I knowledge, that CHRIST regardeth me, and for my sake made hym self subiecte to the lawe and fulfilled it. Hereof after that ensueth a new zeale, and a new affection,Christ fulfilleth the lawe. euen louelove toward God, bycause he loued vsus fyrst, that we may be obedient to his will, with all diligence. Herof according to the Psalme riseth a willing people, whiche beginneth to louelove GOD, and to do after his lawe. And althoughe such doing is slacke and vnperfecte by the means of the flesh, yet is it alowed of God for the fayth in Christ.Note well. For whatsoeuer is vnpure and vnperfecte in it, it fleeth to remission of synne as to the only meane lefte to escape by.
And this hauehave we now spoken of the two sortes of circumcision. The first was commanded by God, And the Iewes hauehave obeyd vntounto it hitherto as vntounto a lawe, and yet they obtayned not saluation therby. For no man could fulfill the lawe. Wherfore although they had the lawe, yet neuerthelesse the lawe accused and condemned them before GOD. But saluation and holynes is obtayned hereby, in that that Christ subdued hym self to the lawe, and bore the curse therof. Wherfore the Iewes that beleued this, and had their saluation consisting in the promised sede, to them was circumcision outwardly a seale to assure them that they were righteouse before God, not for circumcision, but for their saith in Christ. Whiche thing sith it is so, the hystory of the circumcision of Christ is worthely estemed to be full of confort. In the whiche this doctryne is set foorth: That if we desyer the way that leade vsus to God, it may not be obtayned by the lawe, whiche commandeth:Deut. 6. Thou shalt louelove thy Lord thy GOD with all thy heart, and thy neighbour as thy selfe. For we do neuer so, nor can not do if we wold. But this is oure only safegard, to the whiche we make oure refuge, euen CHRIST Iesus the sonne of God and oure Lorde.
He hath satisfied the will of God, and made hym self subiecte as a synner to the lawe (for if it had not bene for that, he should neuer hauehave bene circumcised as other chyldern be vponupon the eight day.) This was done for all mennes synnes, that all men may hauehave trust in hym. For it was no nede for hym selfe. Wherfore this pertayneth vntounto vsus, and we doo well put oure truste in hym, that we may be saued for his righteousnes and holynes. And that I may briefly in one word note this matter: we must only sticke to the righteousnes and iustification of Christ before God. This is a moste certayne and aproued way, and it hath moste suer ayde and succoure against synne and death. The whiche thing God graunt vsus through oure Lord Iesus CHRIST. Amen.