# Post-Mediæval Preachers/Gabriel Biel

​ This excellent and learned man is generally supposed, from his name Biel, the modern Bienne, to have been a Swiss, though some assert that he was a native of Spire, and the latter is prohably the real place of his nativity, though his family may have been of Swiss extraction, for he is called “Gabriel Biel ex Spira” in the beginning of his “Sermones de tempore,” as published by Johan Otmar, in Tubingen, 1510.
He went by the name of ”the Collector,” from the fact of his being a laborious compiler rather than an original composer.
He was undoubtedly one of the best scholastic divines of his age, and was a careful reader of the Fathers.
Gabriel Biel was a member of the Regular Canons, and was Doctor of Theology, which he taught as professor in the University of Tubingen, founded by Count Eberhardt of Wirtemberg, in 1477.
He soon became a favourite with this nobleman, who listened to his sermons with delight.
At one time he was vicar and ordinary preacher at the metropolitan church of St. Martin at Mainz, but the date of his appointment is uncertain. Gabriel Biel was ​a man of gravity and learning; his sermons were popular, not on account of the eloquence with which they were delivered, for of that there was little, but of their beautiful simplicity and intrinsic excellence.
His hearers were not amused by his discourses, but I venture to say that they were edified.
His style is pithy, his sentences pregnant with meaning, for what he said, he said in few words, and he said it too very gracefully. Instead of wearying his hearers with unprofitable scholastic quibbles, he gave them practical good advice in plain and homely words.
The date of his deatli is not known with certainty, but it probably took place in 1495, though, according to some, he lived till 1520.
His works and their different editions are:
Commentaria in libros iv. Magistri Sententiarum; Basil., 1512; Brixiæ, 1574, 5 vols. in 3, 4to.
In Sententias; Parisiis, 1514, fol.; Basileæ, Joc. de Pfortzen, 1512, 2 vols. fol.; Lugduni, Jacobus Myt, 1527, fol.
Sententiarum repertorium generale; Lugduni, Cleyn, 1614, fol.
Historia Dominicæ Passionis, prodiit una cum Defensorio et Scrmonibus cunctis; Hagenæ, 1519.
Passionis Dominicæ sermo historialis; sine loco et anno, 4to.
Sermones dominicales de tempore. Sermones de festivitatibus Christi. Absque loci et anni nota, 4to.; sine loco impressionis, 1494, fol., Goth., a 2 col.; Tubingen, Otmar, 1510, Goth., 2 col.; Haguenaw, 1515, 4to.
​Sermones de Sanctis. Absque loci et anni nota, 4to. Ejusdem de festivitatibus Virginia Mariæ, 1599, 4to.
Sermones sacri totius anni; Brixiæ, 1583, 4to.
Sermones medicinales contra Pestem et Mortis Timorem; Defensorium obedientiæ pontificis. Expositio canonis Migsæ; Lugduni, 1514, fol.; Parisiis, Jehan Petit, 1516, fol., Goth.; Hagenoiæ, 1519, fol.; Antuerpiæ, 1549, 8vo.; Lugduni, 1542; Venet., 1576; Brixiæ, 1580; Bergomi, 1594.
Lectura super canonem Missæ, in alma universitate Tuwingensi ordinarie lecta; Reutlingæ, Otmar, 1488, fol.
Tractatus de Monetarum potestate simul et utilitate; Norembergiæ, 1442, 4to.; Colon., 1574, 4to.; Lugduni, 1605, 4to.
Epitome scripti Gulielmi de Occam, et Collectorium circa iv. libr. Sent. Still in MS.
The Exposition of the Mass which passes under the name of Biel is really a copy from the work of Eggeling of Brunswick, as, indeed, Biel owns at the end of the book.
The simple earnestness of Gabriel Biel renders his sermons very attractive; and as being the production of a well-read and a thoughtful man, these sermons furnish ample material for reproduction in the modern pulpit. The reader will not find in Biel much of the fire of the Italian pulpit, nor the richness of simile which characterized the Spanish preachers, but he will find plain truths drawn from Scripture in a very straightforward manner, and applied in short but nervous sentences.
Perhaps the main difference between a sermon of ​Biel and one of a modern preacher, is, that the former contains many thoughts in few words, whilst the latter consists of many words, but contains few thoughts.
Analysis of Sermon xix. “De tempore,” being a sermon for Septuagesima, on the text from the Gospel: “The kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard,” &c. (Matt. xx. 1.)
Introduction.
A. (1) Man’s nature as it left the Creator’s hands was very noble. It was immortal, not by nature, but by grace. By nature it was capable of decay and death, but by grace it was provided with the tree of life, the fruit of which renovated and preserved it.
(2) Man’s life was maintained subject to a condition, the condition of obedience. Its preservation was contingent on the keeping of God’s commandment.
(3) Man’s knowledge of God was not enigmatical, but intuitive. He saw God by some internal ​power of contemplation: a power not so perfect as that will be which we shall possess in our country, nor so imperfect as that which we have in the way.
(4) Man’s conscience was at peace with God; and internal peace implies external peace as well. Paradise was a place of perfect peace, for the elements were tranquil, the animals were in subjection, nourishment was in abundance.
Had this state of peace continued, man would not have died, but he would have been translated to Heaven without death.
(5) But alas! all this was forfeited by sin; and man was spoiled of his graces, and wounded in his faculties.
He lost original righteousness, and with its loss his tranquillity was disturbed, his flesh became unbridled, his intellect parched, his will depraved, his memory disturbed.
(6) Creation was moreover armed against him, so that earth was no more ready to nourish him spontaneously; but he was constrained to labour in the sweat of his brow for his daily bread.
B. And now we are led to a consideration of the Gospel for the day, which speaks of fallen man, and of fallen man working, and working moreover to recover the conditions which he had before he fell.
The Gospel is full of doctrine and dogma suited to all conditions of men.
It is not sufficient that we should be called, we must work as well.
Work is not sufficient, unless it be work in the Lord’s vineyard.
Work in vineyards of our own planting will never be paid for by the Lord of the vineyard, when He comes to give the labourers their hire.
Again; this Gospel opposes the presumption of those carnally-minded men who think to be saved by faith only; whereas faith without works is dead, being alone.
Doctrine II. giveth hope. For it shows that the kingdom of Heaven is open to all, and closed to none; all are called to the work, even though it be at the last hour. So long as there is life there is hope.
Doctrine III. inflames charity. For it exhibits to us in a remarkable manner the love of the Father towards man; a love which embraces all, and rejects none; a love ready to reward both the righteous and the unrighteous, both the good and the bad, if the unrighteous and ​bad will but turn from their evil ways, and be converted, that He may heal them. Examples of those called at late stages of life, and yet meriting a reward equal to those who have borne the burden and heat of the day, are afforded by David, St. Peter, St. Paul, St. Matthew, and St. Mary Magdalen.
Again; by this Gospel all excuse is removed from those who neglect the work of their salvation, for no man can say that he has not been hired, inasmuch as God calls him throughout life; calling him externally and internally,—externally, by the beauty of creation, by the Holy Scriptures, by preaching, by the scourge of afflictions; internally, by shame at sin committed, by fear occasioned by the knowledge of the uncertainty of the hour of death, by dread of judgment, by horror of hell, by promises of absolution, of glory, and by aspirations of love for the mysteries of Redemption.
“Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God.”
Doctrine V. urges to the fear of God, lest by delay in undertaking the work of his conversion, man should neglect the call of God to work, and lest he thereby lose his hire.
“Let him that thinketh he standeth, take heed lest he fall,” “Watch ye, therefore, for ye know not when the Master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly, He find you sleeping.”
Conclusion. Finally, let all keep in mind the awful sentence of Him who cannot err: “Many are called, but few are chosen.” Let each fear for himself, lest he be found among the number of the called who have neglected the vocation; and let him strive by all means in his power to be of the number of the chosen.
This sermon is followed by another on the same Gospel; the subject being, the small number of the elect.
The analysis given will show how wholesome and practical were the discourses of this truly pious and learned man.