Part 21
Thus you see why Saint Paul sets down the word Love in the first place. It is not to the intent we should so love our neighbors, that God should be thrust back behind us: but because that in having mutual love and friendship one with another, we show ourselves to be rightly given and dedicated to God: which thing cannot be with trust in him, nor without resorting unto him by prayer and supplication.
Furthermore, seeing that all the things which bear the name of virtue, and are justly commended among men, are called the fruits of the spirit: surely it is much more likely that when we should come unto God, and be armed against all temptations, and be earnest in praying by means of faith: we be not ready for it if the Holy Ghost works not in us. Then of natural inclination there is not anything in us whereby we take hold of the doctrine of the Gospel: neither are we so lightsome as to mount up unto God, to talk familiarly with him by prayer and supplication, but the Holy Ghost must dispose us to it, by enlightening our hearts with his grace, and by moving our hearts to call upon him. Lo what we have to remember here.
Now whereas Saint Paul matches joy with love, it is not only to do us to understand that we shall be quiet to Godward, and have cheerful hearts, when he shall have received us to mercy and showed himself to favor us: but he speaks of another kind of joy, which is that there be no heartburning among us to make us lower one at another, nor spite to withdraw us from our neighbors: but that we be gentle and fellowlike, yea and that we be glad when we can aid and succor them
that have need of us. In the 14th to the Romans Saint Paul says, that the kingdom of heaven is joy of spirit: howbeit he takes that word in another meaning. For we may rejoice in God when he witnesses unto us that he receives us for our Lord Jesus Christ's sake, and without that, we must needs be vexed and turmoiled with such unrest, as we shall live in continual trouble.
It is true that the despisers of God do sport themselves as much as may be in their jollity: but yet have they never any rest or joy: for they be fain to suffer much heartburning inwardly, and God does so sting them with sundry heartbitings, as they be always in heaviness and vexation: in so much that when they would be merry, they be fain to play the brute beasts, and to shake off all understanding, so as the discerning of good and evil is quite and clean daunted in them. Now it is a cursed joy when men stray away after that fashion from God, and forget what they be.
But (as I have told you already) Saint Paul speaks here of the joy that we have in being conversant with our neighbors. And after the same manner also is the word faith, which means faithfulness and soundness of heart. It is a faith that respects God, and that is the sure belief which we have of his promises, according whereunto it is said that we be justified by faith, because it appears that God abolishes and mortifies in us whatsoever is of our own nature.
Therefore [in that faith] we must be grounded upon God's only mercy which is showed us in our Lord Jesus Christ. But how come we to the possessing of so great a benefit? By trusting unto God's promises, and by receiving them with all obedientness, acknowledging ourselves to be damned and forlorn, and resting only upon him. You see then that our faith which respects God, is an assurance which we conceive of his goodness and love towards us, to
the end we may press unto him, not doubting but that he hears us. And for that cause also Saint Paul says, that those who have such faith, do trust boldly in God, and therewithal do also freely and boldly pray unto him.
But in this present text, Saint Paul takes faith for the faithfulness which we perform one to another when we walk uprightly, so as we go not about to deceive our neighbor through lewdness or subtlety, nor use any double dealing, nor any dissimulation to wind about the simple, but do the same to other folk which we would have done to ourselves. Thus you see how Saint Paul means that faith is a fruit of the spirit.
Now he adds Meekness and gentleness, because that without them it were impossible that there should be any unity or concord among us. For if every man should be terrible and void of gentleness, it were much better for us that we were wild beasts. Therefore we must show a willingness to communicate with those to whom God has linked us. To be short, Love is maintained by this meekness, goodness, and gentleness whereof Saint Paul speaks here.
And now immediately he adds, Temperance [or stayedness], which is not only an abstaining from other men's goods, but also a sober behavior, and a keeping of ourselves from all looseness, excess, and outrage. To be short, Saint Paul has set down these virtues which he rehearses, for Christians, as if he should say, that if we be governed by the spirit of our Lord Jesus Christ, it may well appear by our life, for as much as we shall be so held in awe, that we shall not run at rovers as these loose livers do, but we shall be charitable and kindhearted one to another, so as there shall be no wrangling, no guile, nor no extortion in us, but every of us shall content himself with his own, and endeavor to serve one another's turn.
But yet notwithstanding we see that all good comes of God's spirit. Nevertheless we see also that our Lord Jesus Christ is the fountain out of which we must draw. And that if we be his, and belong unto him as members of his body, he will show in all our whole life, that his receiving of us, and his avowing of us to be his children, is not in vain.
Hereupon Saint Paul concludes, that against such virtues, (or against the men that are endued with them) the law has no power nor force at all. And therefore he says in the first to Timothy, that the Law is not given to the righteous, but to the unrighteous, and to such as rush out into offenses and misdealings.
Then if the deceivers that troubled the Church at that time, had known well what is the end of the Law and the Gospel: they would not have presumed to bring the faithful in bondage after that fashion. And therefore Saint Paul, scorning their hypocrisy which was matched with shamelessness, shows that they pretended great zeal of the Law, and yet betrayed all manner of wickedness and contempt of God in their life: like as nowadays the Hypocrites in the Papadom cry out loud against us, that we overthrow all good works, and intend to bring in a licentiousness of all evil, and to thrust out all desire of serving God. And why so? Because we uncase men out of all their fond presumption and self-estimation, and show them that there is none other means to trust in God, than by resting upon his mere goodness in the name of our Lord Jesus Christ.
We say flatly that all that ever is termed by the name of merit or desert, is stark abomination before God. For so much as they bear themselves in hand that they be their own Saviors. You see then that all loftiness of man is pulled down by our doctrine. But yet does not that import that every man should take leave to do lewdly, and have
no more care of serving God, nor of standing in awe of him. But contrariwise we say that Jesus Christ is given unto us, not only to obtain forgiveness of our sins at God's hand by his means: but also to the end that being regenerated by his holy spirit, we should walk in newness of life.
And now in sooth what manner of men are they that maintain the deserts of good works so stoutly? We see there is nothing but all kinds of cursed filthiness in their whole life. For if a man would seek for scoffers that are altogether unholy, and never have so much as any one feeling that ever they shall come to account, but are utterly doted by Satan: surely those are even they.
Again, when as they magnify good works: what are the things that they would have men to give themselves unto? To babble much, to go to matins and evensong, to trot from altar to altar, to worship puppets, to deck themselves trim, to buy store of pardons, to gad on pilgrimage, and (to be short) to mock God to his face, as though all the service of God were but a play of young children. True it is that they dare not say but it is a good and commendable thing to be discrete, chaste, sober, and so forth: but yet they can easily forbear all those things, so a man keeps their superstitions. To be short, all God's commandments are thrust underfoot, and as it were trodden upon, and to their seeming it is no devotion nor holiness, except a man do all their gay gewgaws and things of nothing.
Thus you see how the contention that Saint Paul had in his time, endures still at this day. And for that cause he says, that if his adversaries against whom he disputes, will maintain God's Law, they must consider well to whom it speaks, and they must begin at themselves: and that if they intend to make good scholars, they must teach them soberness, meekness, chastity, patience, and such other
things, and moreover to renounce all their own wicked lusts. These (says Saint Paul) are the true exercises wherein it behooves us to employ all our endeavor. And in the meantime let us not shut the gate against God's children, in bereaving them of the privilege that God has given them. For when he governs them by his holy spirit, he will not have them subject any more to the yoke of the Law.
Now thereupon Saint Paul adds, that all they which are in Jesus Christ, have crucified their flesh, with the lusts thereof. Here he shows that he requires not to have a fleshly liberty, and such a one as the despisers of God imagine that he chiefly requires, that such as talk of Christian liberty, should show in deed that they have crucified all their lusts and concupiscences, to the intent thereby to prove themselves the true members of our Lord Jesus Christ. And this is needful for us: to the end we may hold to the lawful order and mark which God points us to, when we would know what true liberty is.
Nowadays there are many Christians from the teeth outward, as far as comes to the eating of flesh upon Fridays and in Lent: they can well enough mock at the pelting toys of papistry: they can well enough say, that if any restraint be made of one thing or other under pain of deadly sin, it is but an abuse and mockery: and they say truth, so they build upon a good and sure foundation. But what? They that are so great talkers, know no whit of our Lord Jesus Christ's office and power: they know not why he came down into the world, nor what grace he imparts unto us by his Gospel: they know not, neither what faith, nor what prayer is: and yet for all that, they will needs have leave to do what they list, and that folks should lay the bridle loose in their neck. Of these wild Christians there are too many nowadays. In the meantime, the doctrine of God is blamed by their means. For the enemies of the truth upbraid us with all such as are
loose livers nowadays, and say that the same springs of our preaching.
For this cause Saint Paul has answered his adversaries, and also armed and fenced us to answer them, to the end to stop the mouths of all railers, and of all such as do falsely slander the doctrine of the Gospel. First of all therefore when the wicked sort say, that we give an inordinate liberty to all such as seek nothing but to do lewdly: Let us look back to Saint Paul, who tells them that the liberty which we speak of, serves for none but such as are a law to themselves, namely through the working of the death and passion of our Lord Jesus Christ.
But yet notwithstanding this ought to serve for a warning to all such as imagine a liberty after their own liking. Therefore let them understand, that first of all it behooves them to become members of our Lord Jesus Christ. Will we then eat quietly without making any trouble? Will we be exempted from all restraints which do nowadays vex the simple and ignorant sort in the Papacy? Let us understand what Jesus Christ is, and let us be thoroughly his. Let him govern us, and let his death and passion show their power and effectiveness in our whole life.
Thus you see what we have to bear in mind in this text. And here Saint Paul shows again, that the true perfection of God's children consists in abasing themselves, so as they follow not the rule of their own brain and affections: for we are utterly corrupted. Then can we not but be rebels against God all the time of our life, till we have killed all the sinfulness of our own nature. Mark this for one point, that our life shall never be framed to the will of God, except we be utterly changed, both in our thoughts, and in our affections.
Secondly, Saint Paul shows that that cannot be done, but by communicating with our Lord Jesus Christ: for it is not without cause that he uses this word "Crucified." For thereby he declares, that so long as we be separated from our Lord Jesus Christ, and cast off from him, and not knit unto him by faith, our nature will always bring forth her own fruits, that is to say, nothing but all manner of naughtiness and vice. Thus you see that first of all Freewill is beaten down. Secondly, it is shown to us that we cannot be partakers of any of God's gifts, nor of his holy spirit, but by the means of our Lord Jesus Christ, according as I have told you already, that we must all draw of his fullness, for he is the only fountain that is able to suffice us. And if we seek never so far about elsewhere, we shall find nothing but dryness, and we shall continue athirst still: and if we think to fill ourselves, it will be but windiness and misweening, wherewith we shall burst, and yet not gather any good nourishment or substance.
Now hereupon Saint Paul concludes, that if we live after the spirit, we should also walk after the spirit. And it is a more easy declaration of the thing that I have touched already. It had been enough to have avouched that we cannot be set free, but by crucifying all our wicked lusts: howbeit for as great as Hypocrisy is so great, that they do always find cloaking holes, and every man would be esteemed as an Angel, though his life be out of order: therefore Saint Paul intended for a confirmation to add this saying, that if we live after the spirit, we must therewithal walk after the spirit. As if he should say, that it is not enough for men to protest themselves to have God's spirit dwelling in their heart: but they must show that he is there: for he is not idle.
Therefore if a man will discern whether God's spirit dwell in us or not, he must come to our works and to our life: and according as our conversation is, so may he see what we be, and what is within us, and
give judgment by our outward works that are apparent. As for example, if one would bear me in hand that a block were a living a man to see to: It stirs neither head nor foot: thrust at it, and shove at it, and yet there appears no life in it: and shall he then make me believe that a piece of stone removes from place to place, or has any power in it, or is a creature that has a soul? Even so it is with those that boast themselves to be spiritual.
For although the unbelievers and enemies of God be alive as in respect of the body: yet are they dead in respect of the heavenly life, because their soul is utterly corrupted: but we live toward God through the grace of his holy spirit. And if this grace be in us, it cannot be idle, as I said before. And that is the cause why Saint Paul says, that our conversation will show whether we live in the spirit or no.
The word "walk" is very rife in the holy scripture, when the whole ordering of our life is mentioned: nevertheless here is not only walking. The word that Saint Paul uses imports more: that is to wit, to walk orderly, as if he should say, that we must frame ourselves to the thing that is conformable to the will of God, and of his holy spirit, and that our life must be so well ruled, as it may be known that God governs us in deed, and that our Lord Jesus Christ holds us to himself as the members of his body, and that he has truly witnessed that he dwells in us by his holy spirit. Therefore at a word, this thing must needs be known.
Now to be short, Saint Paul meant here to bewray the hypocrisy of all such as make fair protestation with their mouth, and would have men to believe wondrous well of their zeal: and yet in all their whole life do show no will at all to come near God, nor any taste of his word. All such folk then are here condemned of lying and
unfaithfulness. And therefore that we may discern which are God's children, let us come to the examining of our lives.
True it is (as I have touched heretofore) that sometimes the ignorant wretches and such as never had any instruction in the Law shall have some appearance of virtue. But if a man sound them thoroughly, he shall find it is but a shadow, and that they are not well bent, either to love their neighbors, or to walk according to God's will. To be short, the examining of our life cannot lie. And herewithal Saint Paul meant also to confirm the thing that he spoke before: that is to wit, that if our life be to be governed by God's spirit, then must we travel earnestly that way, and not in trifling things that are neither here nor there before God: according as I have declared already, that such as will needs be most devout, have neither end nor measure of their superstitions: and when evening comes they think God to be greatly beholden to them for their traveling to and fro, and yet notwithstanding all is but lost labor. And therefore Saint Paul tells us, that since we know that our life is spiritual (as truth is) and that God also is a spirit: we must understand also that he will be served faithfully, and that men must not occupy themselves about small trifles which are but as children's baubles: but that he will have us to use faithfulness, love, peace, and concord one with another, so as there be no deceit, no malice, nor no ravening among us.
Then if we know that the life which God allows, and whereby we are joined unto him, is a spiritual life: Let us forthwith (says he) walk in the spirit, that is to say, let us assure ourselves that God allows not anything but that which is agreeable to his Lawe (which for the same cause is called spiritual by Saint Paul in the seventh to the Romanes) and let the proof of the same doctrine show itself in our conversation. So now whereas other folks run on pilgrimage: let us occupy ourselves in the serving of God, and our neighbors. Whereas
these wretched hypocrites waste all their substance in Idolatry: let us consider that the true sacrifices and holy offerings which [are] that we should be dedicated unto him both in body and soul, [and secondly] that we should so dispose the goods that he hath given us and put into our hands as we might show by
So the same may serve to the glorifying of God's majesty, and [to the enlarging of] the dominion of our Lord Jesus Christ. Let all look at him, let all stick to him, and let all know that it is he from whom all goodness proceeds. Lo whereunto Saint Paul meant to bring us. Now to the intent to make us the more to abhor all vainglory and pride against God, and the said desire of having credit among men: he says that we must not seek to bite one another, neither must we malice one another. It is as much as if he had said that ambition or vaingloriousness cannot reign in us, but incontinently there will be heartburning, and every man will provoke his neighbor. For if we be given after that fashion to vainglory, every of us will covet to be greatest, and it will seem to himself that he hath not his right, till he sees his neighbor brought in contempt.
Thus you see what pride brings. It tends not only to the advancing of a man's self against God: but also to the defacing of such as we ought to honor, at leastwise if they be our inferiors. For when we have looked well to all, it is certain that even the least sort ought to be honorable in our eyes. Therefore if we be led with ambition (as I said afore) every of us will be climbing to get higher and higher. Now hereof must needs spring strife and debate, heartburning, quarreling and contention, and finally deadly enmity. To be short, so long as ambition has its full scope, and is let alone unbridled, we must needs be at war, as experience shows too much, and would God that we might be fain to seek a great way off for examples of it. But so soon as men will needs set out themselves, ambition must needs carry them
so away, as to show themselves enemies to their neighbors. And thereof also proceeds envy. For it is said that charity is glad of other folks' welfare. Have not we cause to rejoice, when we see God pour out of his gracious gifts upon our neighbors? Yes: or else we pray not unfeignedly for all such as have need of them. For if it grieve us to see that God grants them to live commodiously and at their ease: do we not therein betray that there was nothing but hypocrisy and feigned ? Also if God give any man the gracious gift of his holy spirit, it is for the common welfare and edifying of his Church. So then, in all respects
there is cause for us to rejoice, and if we be rightly qualified according to God's will, we shall also therewithal love the profit and advancement of our neighbors. Contrariwise when every man is given to himself, and we be driven with this wicked ambition and pride: we can never look but askew at the advantage and profit of our neighbors. There will always be repining and spiting in our hearts, when God shows himself bountiful towards those whom we would keep under feet.
Thus you see that the thing which we have to remember in effect in this strain, is that we must learn what it is to belong to our Lord Jesus Christ, to the end that we take not his name in vain, nor be reproved of falsehood and leasing before God and his Angels, for glorifying ourselves so foolishly before men. For to the intent we may be our Lord Jesus Christ's, we must mortify our lusts and affections, knowing that of ourselves we are inordinately given to all evil, and our nature wholly inclined thereto. Therefore it stands us in hand to turn a new lease. And of a truth that cannot be done of our own power: but the Son of God is Priest and ready to help us. What lets us to be made partakers of the gifts of God's holy Ghost, that we might prove by our life that we have a true belief in him? It is our flattering
of ourselves in our own wretchedness. Then seeing there is nothing but corruption in us, let us learn to lament, and let us yield ourselves to our Lord Jesus Christ, that he may kill all wicked lusts and disordinate affections in us by the power of his death and passion.
And therewithal let us consider the grace that God grants us in that he will have us to serve him freely, so as we should no more be under the yoke of the Law to be pressed down by it to the uttermost (for that would be an intolerable burden to us), but be governed by his holy spirit, knowing that he allows of our life, and accepts our service when it is so framed according to his word, although our zeal be not so great nor so substantial as were we know this: and therewithal let us walk in such as our feet, hands, and all other our members and senses may show by effect, that as we have been
trained in the school of our Lord Jesus Christ so we have also borne away his doctrine, and that the same has taken root in us, not to lie hid still, but to yield forth fruit in such wise as God's name may be honored, and we show that we are not idle and unprofitable servants, but that we have been quickened by the spirit of our Lord Jesus Christ, and that it is he that governs us, by reason whereof the fruit of it redounds immediately to our neighbors, in so much that when God's name is so glorified by us, and we have yielded true proof of our Christianity, men know that whereas we were taught, it was to the end that all others should reap profit by it. For God has a respect to the whole body of his Church, and like as he makes his son to shine both upon good and bad: so will he have the faithful to do good to such as are not worthy of it. Therefore let us acquaint ourselves with it, and moreover acknowledge that we are nothing, and that all the goodness which we have is none of our own, but that we have it of God's mere grace. And forasmuch as we are not yet come to the perfection that were requisite, let us not surmise ourselves to be in
God's favor for any other respect, than that he bears with us till we be come into his kingdom, where we shall have the fullness of all holiness.
Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as we may be sorry for them before him, yea even with a true repentance, and desire to be rid more and more of them, and practice the doctrine that we have heard, that whereas the blind and ignorant wretches do nowadays martyr and tire themselves too much in excess of their fond devotions: we may learn to hold ourselves to the pure simplicity of his word, knowing that there is none other rule but that, and that the same is it wherein he will have us to exercise ourselves, and whereunto it behooves us to apply all our study: and thereby show that that is the means whereby our Lord Jesus Christ will have us fashioned like to himself: and therefore let us go forward and travel unto him till we be thoroughly knit unto him, and in the end be come such time as he shall appear to our full, and deliver us not only from this earthly pilgrimage, but also from all corruptions and all other things which hinder us from the full enjoying of the heavenly heritage. That it may please him to grant this grace not only to us, but also to all people, etc.
The Thirty-Eighth Sermon,
which is the first upon the sixth Chapter.
1 Brethren, if any man be overtaken with a fault, you that are spiritual help to amend him with the spirit of meekness: and consider thyself, lest thou also be tempted.
2 Bear ye one another's burden, and so fulfill the Law of Christ.
I have declared heretofore that there is not a more deadly plague than Ambition, when every man is given to himself and will needs exalt himself to the contempt of his neighbors: for then is neither indifference nor measure kept.
Here is now another vice very near of kin to the other: namely when we snatch at such as have done amiss, to the intent to advance ourselves in comparison of them, which we see to be a common vice in the world. For to our seeming, other men's virtues are a hindrance to us, that we cannot be in such reputation as we vainly would. This is the cause that every of us pries and peers at his fellow, to the intent to disgrace him in such wise as he alone may not bear away the bell, and by that means have chief praise and commendation.
And although that be not: yet will it often come to pass, that we shall be over rigorous under pretense of zeal. For this cause Saint Paul does here exhort the faithful, to do their endeavor to reform a man with all gentleness, when he has done amiss. And he does purposely state before us here. For it ought to move us to compassion, to consider the common frailty that is in us all, as he will touch the same point more at large hereafter.
Nevertheless his putting of us in mind of our infirmity by nature, is to the end that none of us should climb too high. And furthermore he adds the word overtaken, meaning thereby that it always deserves gentleness at our hands when we see a man surprised by the wiliness of Satan. For S. Paul spoke not here of such as have rooted malice in
their heart, which are utter despisers of God, which are altogether heathenish, & which are so full of poison throughout, that they cannot allege for themselves that they fall by oversight: for why, they are mad beasts, rushing willfully against God, according as we shall see many that manifestly despise all order, and would have all the world put to confusion.
Such manner of men are not comprised in the number of those whom Saint Paul speaks of here. But although a man fear God and be willing to give himself to his service: yet notwithstanding Satan has his snares ready laid, and catches us oftentimes ere we think of it. And so you see how we be overtaken or surprised. Now S. Paul tells us, that yet in such faults we must be pitiful still, and bear with such a man through the spirit of meekness.
However, we must mark well all the words that are set down here: and thereby we shall gather the meaning of the Apostle. For in very deed here is nothing superfluous, but every word has its weight. For in saying that we must endeavor to amend him again that is fallen: he shows that the gentleness which many men use in flattering such as have done amiss, savors nothing at all of Christianity. Therefore men's vices must be rebuked, and we must labor to bring back the party into the right way, which is strayed out of it.
For if a man uphold him in his naughtiness, and flatter him in it: he betrays him, because he rocks him asleep, and by that means sinks him the deeper in destruction. You see then that the mean which Saint Paul has appointed, is that if a man have done amiss, he should be amended, howbeit that the same must be done with the spirit of gentleness and meekness.
He could well enough have used the word Meekness without the word Spirit: but he has chosen to do us to wit that we must have a
hearty desire to procure the welfare & salvation of such as have need to be warned and exhorted when they have committed a fault: and therewithal he meant also to express that the same proceeds of God. For like as he is the fountain of all goodness: so also does he give his children some meekness, to the intent they should follow him and frame themselves after his example.
We know that the manner of the holy Scripture is to term the gifts of the Holy Ghost, the spirit of truth, the spirit of the fear of God, the spirit of wisdom, and such other like, because the fullness of all goodness is in him. You see then that the sum of that which S. Paul teaches here, is that we must not only love virtue and like well of such as walk in all perfection, and in whom we can find no blame: but furthermore we must be gentle, in bearing with the faults of such as are not yet so well confirmed in the fear of God as were requisite, to the end we may bring them back again into the right way, that are turned aside or thrust out of it.
For if there should be no meekness nor gentleness in us: as soon as a man had committed any fault, we should as it were plunge him in despair, and this is seen too much, for that cause therefore Saint Paul tells us that the meekness or mildness of God's children must try itself by relieving such as are fallen through weakness, yes and that in such sort, as it may be known that their salvation is procured. Now I have told you that there are two extremities or two vices whereof we must beware. The one is, that we wink when any of our friends have offended God, in so much that even when he has given some cause of stumbling, we let it slip because we be loth to purchase his displeasure by rebuking him.
And nowadays you see that the common way of maintaining friendship in the world, as to give leave and license of all misdoing,
through devilish dissimulation. For no man can abide to have his galled back rubbed, neither do any men take warnings in good worth, saving they whom God has touched, and to whom he has given the spirit of obedience to yield themselves teachable. Therefore such manner of men as these, will say with David, that they had lever to be rebuked and with all sharpness, than to have the ointments of the flatterer which serve but to rock men asleep in their vices.
Nevertheless you shall commonly see, that all men covet to be borne withal, and to have no word spoken to them whatsoever they do, nor to have their heads troubled with their vices and misdoings. Every man verifies this, in so much that God is forgotten, and (as the Prophet Isaiah says) there is no defender anywhere that maintains the truth, for there is as great confusion and disorder as may be, and yet men do let all slip. True it is that if wrong be done to any man, he will not stick to say that such licentiousness ought to be redressed: but he says not so for any zeal he has to maintain the honor of God, it is but only for his own peculiar advantage, and for the regard that he has to himself.
Thus you see that God has not any proctors or Advocates to plead his case, but every man is for himself. Therefore when we see any man do amiss, let us learn that it is no love nor charity to cloak his evil doings, so as we should dissemble them and make no countenance at all of them: but that if we have a care of him that is so fallen, we must turn him away. If a man be in the mire, we will reach him our hand to help him out: and if we pass by him and will not seem to see him, shall he not say it is too shameful an unkindness?
Even so is it when we suffer a man to fall asleep in his sins: for by that means he is sunk down to the bottom of perdition. Then is it too great a traitorousness, if we do wittingly suffer a man to undo
himself utterly: and therewithal we show also that there is no zeal of God in us. For if he be our father, ought it not at leastwise to grieve us and make us sorry, when we see wrong and injury offered unto him?
So then, if the souls which our Lord Jesus Christ has bought so dearly be precious unto us, or if we set so much by God's honor as it deserves: it is certain that we will not so bear with men's faults, but that we will endeavor to amend them. Mark that for one point. But there is also a contrary vice: namely over great rigorousness. For this is a property of the Hypocrites, that if they spy a mote in their neighbor's eye, they cry out alarm upon him, and they must needs follow him with hue and cry, whereas in the meanwhile a great beam is in their own eyes, as our Lord Jesus speaks of them.
For even therefore as there are many that widen their consciences to swallow up a whole Ox [in their own cases,] and in the mean season can strain at a gnat when it touches other men: therefore we must beware that we be not too rough and sharp in rebuking of our brother. Besides this, there are also that have an unadvised zeal, so as they are too sour and bitter, and they are of opinion that they discharge not themselves, except they proclaim men's faults aloud, as it were by the sound of a trumpet. And how many warnings are made nowadays with an upright carefulness?
If a man see any of his neighbors fall to naughtiness, he ought (if he can have access and entrance to him) to tell him his fault: but we will none of that. For (as I said) every man under-prices other, and lies in wait for him like a spy, to see if he can find anything amiss in him, and then uses sternness to the uttermost. True it is that such as are handled over roughly after that fashion, cannot complain of it. For whereof comes the naughtiness that is to rise nowadays among men,
that no man is warned secretly to the end he might be brought back unto God, but that the vices which were done in covert are blazed abroad, yes even to the defaming of the party?
It is for that every of us shuts the gate, because our ears are too itching, and we cannot abide to be told the truth, but will needs keep the possession of all naughtiness, as though God were deposed from his authority, and had no prerogative of judgment over us. Forasmuch then as every man would exempt himself from correction: therefore all are worthy to be handled hardly after that fashion, and to be dealt with like enemies, and not like brethren. For there can be no brotherhood among us, unless correction takes place, so as every man be subject to it, yes even willingly.
And because we will not in any wise be rebuked, therefore we deserve well to be handled with such excessive rigor. For this cause Saint Paul sets down the mean, which is that we must have a care one of another, so that if any man stumble, he may be helped up again. And how? By good warnings. For that is the remedy which God has established for us by his word, Howbeit that in the meanwhile ... so eager in rebuking other men's faults, as to forget to put ... that is to say, to use the said spirit of meekness.
For it were to small purpose to have Sugar in our mouth, as many men have, and in the meantime to bear poison in our heart. And therefore Saint Paul speaks not here only of the tongue, nor says that we must have enticing words: but that in rebuking men's faults we must always be led and moved thereto by an earnest desire to our neighbor's salvation. For it is certain that if we covet the soul health of such as do amiss, we will behave ourselves soberly, and that soberness will bring with it the moderation that Saint Paul speaks of, so as we shall not be overeager, nor depart from the fountain, which
is to beware that we be not too hasty in finding fault we wot not why, nor to what end, but that we have a care to fetch him back again that is in an evil trade, and be desirous to bring him with us unto God.
To be short, we must covet to have him our brother, that God may be served of us all and maintained in his state. If we be so minded, surely the rest will follow after. But under the word Spirit we be warned moreover (as I said even now) that we must be fashioned like unto God, forasmuch as he has vouchsafed to choose us for his children, accordingly as our Lord Jesus Christ tells us, saying: Be you like unto your heavenly father, who has pity even on them that are unworthy of it.
Wherefore if we desire to be held and avowed for God's children: let us have an eye to the nature of him which calls us to the likeness of his own Image, which is that we be meek and gentle. Now God in his gentleness flatters not such as have done amiss. For he hates iniquity, and must needs always show himself an enemy to it. But we see the thing that is said, namely that God does in such wise correct his children, that the chastisements which he uses begin at his own house, and at his own household folk. Yet for all that, he thunders not against poor sinners, but waits for them patiently, encouraging them, drawing them, bearing with them, setting his grace before them, and showing them that he is ready to receive them, and has his arms stretched out to embrace them, if they will come unto him.
You see then that the first thing which we have to consider, is that we must fashion our ... example of our God, so as we oppress ... the first dash in whom we see any infirmity, but rather labor to win them, because they be as lost souls. And hereupon we may also gather, that such as nowadays would have vices cloaked, yes and borne out under
pretense that God is patient and gentle, do falsely corrupt the holy scripture.
For nowadays, if never so detestable crimes be committed, by and by they allege mercy, oh they must be pitied: yes, but such folks blaspheme God in that they would have us to be more merciful than he is. Surely we know him to be the wellspring of all goodness, and it is enough for us if we can follow him a great way off, and it were a thing to be greatly desired that we could come nearer and nearer unto him. But when we have strained ourselves to the uttermost, it is very much if we can have in us but some little spark of the mercy which is infinite in God.
Nevertheless God promises not his grace, but to such as return unto him. True it is that he touches them with his holy spirit, and changes their minds: but yet must repentance always be matched with forgiveness of sins. Now after what manner is it that men would be pitiful? It is that they might mock God to his face, that men should wink at their lewdness, yes and soothe them up in it, that God should be rejected, and that such as are ready to do still worse and worse, should be borne withal and borne out. But I have told you that it is too cursed a blasphemy, when men transform good into evil after that fashion.
Then according to Saint Paul's exhortation, let us learn to bring a meekness that may be of God's spirit, not to allow of the evil, or to deface the good, but to amend things modestly with discretion. Therewithal let us learn also to pray God to govern us when the case requires that we should correct our neighbors, assuring ourselves that of our own nature we shall never be able to do it.
We know that to serve God, and to employ ourselves faithfully in that behalf, we must first receive of him the things that we want. Now
then, let a man strain himself as far as he list, and he shall not find himself able to bring one drop of goodness of his own.
But when we come to correcting, there we reprove ... God: and if I mind to tell a man his fault, I come not to him in ... private name as his superior: but in the name of God.
Now then, seeing it is so that we execute God's office in rebuking such as have done amiss: how shall we be fit for that purpose, except he guide and direct us thereunto? Therefore let us learn to desire him to guide and rule us by his holy spirit, when any admonition is to be made, to bring such back again as are gone out of the right way. And herewithal we must mark also (as I have said afore) that Saint Paul speaks not here of such as are steeped in wickedness, in contempt of God and in rebelliousness, but of such as are overtaken, so as they have some good will to do well, and yet notwithstanding do fall through infirmity.
Therefore this matter must be handled very skillfully and discretely. For if we will deal alike with all men, it is certain that we shall oftentimes do wrong to such as have need to be borne with, and in the meanwhile do nothing but inflame the despisers of God, and make them more malapert than they were before. Then (as I said) we must put a difference between the one and the other.
For when the Prophet Ezekiel speaks of the good shepherd: he says that he must bear with the sheep that are weak, and if any of them be infected, he must heal them by good medicines. But if he should keep one manner of usage without putting a difference between one and another, how should he show himself to be a shepherd in so doing? In like case it is with all such as deal with the rebuking of their neighbors that have done amiss.
As for example, if there be a shameless naughtypack, that daily runneth headlong into all naughtiness, which makes none account of God's word, nor does anything but mar others like a scabbed Ram that spreads his infection through the whole flock: or if there be a varlet that is given over to all wickedness: such a one is not overtaken with sin. And why? For he hath already given over the service of God, he hath utterly shaken off his yoke, and (as I said before) is become a mad beast that pusheth with his horns against heaven.
Such manner of men deserve not to be borne with by gentleness: and in this text Saint Paul does quite cut them off and shut them out of doors. But when ... overthrown by infirmity, and that the ... has caught him unawares, and yet that the good seed of the fear of God which he had is not utterly waterslain in him: it becomes us to have pity and compassion on him.
And forasmuch as we may slide every hour, let us learn to call yet earnestly upon God, that he may govern us, yea and let us also bear well in mind how Saint Paul adds, look to thyself that thou also be not tempted. Here he changeth the number. He had said, Brethren if any man be overtaken, help ye to amend him. And now he turneth his tale to every man particularly, saying: Look to thyself: and that is to the end that this warning should be the more vehement, and touch us the nearer.
For we see that when one speaketh in general terms, every man thinketh it to be spoken to other men, and there is none of us all but he would shift out himself as much as is possible. Then if it be said, behold, all are inclined to this or that? very well, he speaketh to the whole company, but in the meanwhile no man is touched with it as he should be. Saint Paul therefore doth expressly change the number here, and he thinketh it not enough to warn all the faithful and the
body of the whole Church in common: but he draweth every man aside and saith, look to thyself, and examine what is in thee: for thou also mayest be tempted.
Truly there is not any reason that ought sooner to persuade us to be gentle towards such as have done amiss, than when we know that we ourselves also have need to be borne with. And even the very heathen men have alleged the same. For they have said, that it is a great cruelty in a man if he cannot find in his heart to bear with the infirmities of his companions, seeing there is not any man which is not weak himself.
It were impossible that any two men should live together in the world, if they be not patient to bear one with another. Then were two men enough to set all the whole world on a broil, if they would not bear one with another. And even they that think themselves to be most perfect, shall find that they themselves had need to be borne withal.
For surely if we be not utterly blockish, we will hate the evil that is in ourselves. And we need not any man to trouble and vex us: every ... in himself by being grieved at his own imperfections. And it is so: what remains but that the same should induce us to deal mildly and gently with such as are fallen through infirmity?
Thus ye see what we have to mark well here. And soothly if we search well the cause why many are inflamed with such inordinate zeal, and storm so extremely against small faults: it is that they think not upon themselves. Now then the order that we must keep in this behalf, is first to condemn the evil whatsoever it is: mark that for one point. For if we condemn the evil but in this man or that man, & overslip it in others: it is a token that we be not led with a right meaning mind to the end that God should be served & honored, but that there is
some secret root of malice in us,* according as Solomon says, that enmity bewrays vices, and every man finds fault with him to whom he bears any grudge. Ye see then that the first rule which we must keep, is to condemn the evil wheresoever it be found, even because it is contrary to God's will. That is one point. The second is, that every of us must examine himself. For surely the nearer that any evil is to ourselves, so much the more must we have it. If I see a despiser of God, it will grieve me more than if he were ten leagues off from me, and that I knew not his faults. Now then it stands us on hand to have an eye to ourselves. For let us take this similitude, the nearer neighbors that we be, and the more familiarity that there is among men, the more must we put the thing in ure which I have spoken of: that is to wit, the more must every of us show other his faults when he has offended. For God has knit us together with condition that if I have a friend, I must reform him rather than a stranger.
But now when evil is to be condemned, who is nearer to me than myself? Yee see then wherein a man shall know whether we seek the honor of God and the cleansing away of vice or no: namely, if we be rough and sharp in bridling of ourselves, and that when we rebuke others, we first condemn all our own vices, and show that we mislike them, and that we seek to amend them as much as we can. Ye see then that the way for us to judge of our neighbors, is first of all to condemn ourselves. And this warning serves not only for the things past, but also for the things to come. S. Paul therefore says not, ... has offended heretofore: but he says ... that thou ... tempted hereafter. And truly we ought to walk continually in fear and carefulness, not that we should not always rest upon God's grace and favor, but that we must not be reckless.
For faith imports not that we should be careless of all things: but rather (as Saint Paul shows us in the second to the Philippians) that
forasmuch as we be not able to do anything of ourselves: God must be fain to guide us by his spirit, and when he has given us will, he must also give us power to perform it. Forasmuch therefore as we hold all of God: it behooves us to walk in fear and carefulness. And so when we consider our faults past, and look well upon our present state, we have continual cause to cast down our eyes.
Indeed when God vouchsafes us the courage to maintain goodness, and to condemn naughtiness, he grants us great grace in making us judges, notwithstanding that we deserve to have our mouths stopped. Yet nevertheless it behooves us to learn to be lowly minded in rebuking the faults [in other men] which we have already condemned in ourselves, seeing that we ourselves may daily and hourly, yea and every minute of an hour fall. Then since the case stands so: let us pity such as offend, for they be all of them mirrors of our own frailty, because we see there what we ourselves are further forth than God holds us up by the grace of his holy spirit. Moreover, in admonishing such as have done amiss, we may yet (as I told you before) offend God in being too hasty, too rigorous, and too unkind.
Although then that it be a commendable virtue to admonish our neighbors: yet if we be too lavish, all will turn into vice, except our Lord do so restrain us, as we keep an even hand and swerve not aside to any of the two vices that I have touched afore. Thus ye see what we have to remember concerning this saying of Saint Paul. Now he says expressly, you that be spiritual: meaning to do us to wit, that we be the more bound to bear with the weaklings, when God has strengthened us by his power, according also as is declared in the fourteenth to the Romans. And indeed if God distributes his grace more to one man than to another: it is not ... or that man with all, but rather to hold up such as are not able ... go: like as if two men do go a journey together, and the one feels himself weary, so as he is not able
to ... draw his legs after him: it is certain that he who is strong and lusty will not run before him as it were to spite him, but will restrain himself to his companion, yea and he will toll him forward, saying, Go to man, pluck up a good heart, and let me help thee myself. To be short, he will do all that he can to cheer up his fellow that is so faint.
After the same manner also must we bear one with another, since we see that God has called us all in common, and chosen us with the condition that we should go all together with one accord, and every man reach out his hand to his neighbor (as the prophet Isaiah speaks of it) and say, "Go we, let us go up to the hill of the Lord." It is no reason then that such as have received a larger measure of God's gifts, should go about to oppress others: but rather that they should bear with their infirmities, and be touched with the meekness that we have spoken of. Thus ye see how Saint Paul says expressly, that the more that our Lord has set us forward, the more ought we to draw others after us. And hereupon he adds for a conclusion, "Bear ye one another's burdens, and so fulfill the law of Christ." When as he says that we must bear the burdens [of our neighbors:] he does yet better express the thing that I have told you heretofore: that is to wit, that he speaks not here of the despisers of God, which run into all licentiousness and are steeped in malice and stubbornness: but of such as travail and go forward in all goodness, and have an earnest good will to attain to it, and which do even groan under their sins, as under a burden that is too heavy for them. For the better understanding hereof, we will set down a similitude contrary to that which is set down here by Saint Paul. He says that such as are overtaken with their sins, are made as it were to stoop under the burden. And why? Because they are angry with themselves. Not that they fret or chafe against God through pride and disdain: but because they are not able to withstand Satan so steadfastly and stoutly as they fain would. But as for these roisters that are given to all evil, they are
so far off from stooping under their burden, that they rather ride ... triumphing and vaunting themselves, as though they would utterly defy God. Thus see ye the diversity that is between them which
are to be borne with, and those against whom all rigour may be used. For the one sort is bowed with the weight of the burden which does in manner weigh them down: and these are the same whom our Lord Jesus Christ calls to him, saying: "Come unto me all ye that labor and are heavy laden, and I will refresh you, and you shall find rest for your souls." Our Lord Jesus calls not all men without exception unto him, but gives a mark to such as may have access to obtain favor, namely that they be overloaded: that is to say, they welter not in their sins, neither take pleasure in them, neither do they boast of them as folk past shame: but they would fain have ease, and can find none in themselves. Therefore he says he is ready to deal gently with them. And for the same cause also does Saint Paul in the seventh to the Romans say, that he does not the good which he would, but the evil which he would not. Now Saint Paul speaks there of himself: in so much that although he were as an Angel of God in respect of his conversation in this world, and as a mirror of all holiness: yet does he mourn still, and say he is accursed. And why so? Because he was held as a captive in prison, in so much as he was not at liberty to give himself fully unto God: for he was hindered by his own sinfulness. Now if Saint Paul were in that taking: how shall we do? By the way we see how this word Burden is to be understood, where it is said that we must bear one another's burdens. Herein Saint Paul exhorts us to hold up one another: and if any man miss of his duty, we must not therefore give him over, but be inclined to pitifulness still, and use the forementioned meekness. To be short, he says that we be knit together with such condition, that if any of us be overloaded or wax faint, the rest must supply his default and weakness (as I said) even
as inclined thereto by nature, without being encouraged by the word of God.
If we are going on a journey in a company together, and see any of the ... every of us will help to hearten him: and for the ... doing thereof, ... unlade him, and every man take a piece of his burden. In like wise let us consider that the sins which we commit through infirmity, are burdens, and that in such cases it behooves us to put under our shoulders, to ease such as are well-nigh weighed down with them. Not that we should use any flattery, as I have said before: but that we should help to amend them. And for proof hereof, if a man offend God, and I overpass it, so as he continues in his naughtiness: the burden increases in such wise, as it is enough to break his neck. For whereas he had but one burden: behold now are many more added, to bear him down to the ground, even for want of warning. In so much that if he had been admonished at the first, he had been eased of his lode: whereas now by cloaking of his vices, we be the cause that the poor wretch can never be relieved. And therefore it behooves us to use the aforesaid mean: which is, that in bearing with the weaklings, we must not fail to touch them to the quick, that they may be made to acknowledge their faults, to the end to amend them.
Now for a conclusion Saint Paul says, that we must by that mean fulfill the law of Christ. It is not to be doubted but that Saint Paul meant here after a covert manner to nip those against whom he disputed heretofore. For we have seen how that in those days there were many that would have had men to keep the Ceremonies of the Law: for that was all their holiness and perfection. Therefore because they ever had the word Law in their mouth, and bore men in hand that they should discharge themselves to Godward by ceremonies: Saint Paul says unto them, "Go to, we have the Law of Jesus Christ,
who is a faithful declarer of the will of God his father." Then if we will have a true interpretation of the Law: we must not seek it elsewhere than in Jesus Christ, who is the everlasting wisdom of God, and was sent to bring us all perfection of wisdom. Seeing it is so: let us above all things look what he commands us, and consider what yoke he lays upon our backs or necks: which is, that we should love one another, as it is said in the 13th of Saint John, "I give you now a commandment that is both new and old:" which is, that you love one another ... unt... we must apply all our whole mind, namely to bear with such as have need, and to reach out our hand to such as are overladen, to relieve them. By what means then we shall fulfill Christ's Law: and when we have so fulfilled it, we may defy all such as condemn us. Those therefore which fulfill the Law of Christ, shall be no more subject to the ceremonial Law as they term it. It is true that we shall never fulfill the Law of our Lord Jesus Christ, neither in this respect, nor in [any] other. But Saint Paul shows us the mark that we must labor to come at. Although then that we be continually on our way so long as we be conversant in this world: yet must we not run at adventure, without knowing whither we go. For we have our mark set up before us, and thither must we enforce ourselves. So then, that we may serve God according to his own will, let us learn to give ourselves wholly unto him: and to the intent it may be known that his will is to hold us in such unity one with another: like as he has knit us together in an inseparable bond, so let us seek to draw our neighbors unto him, and therewithal let us be patient and meek when aught is to be corrected: and yet not be willing that vice should be nourished through flattery & dissimulation.
Now let us kneel down before the majesty of our good God, with acknowledgment of our faults, praying him to make us feel them more and more, so as it may make us to mourn before him with true repentance, and to ask him forgiveness of them, and to labor always
to be knit unto him, and to be rid of all the corruptions of our flesh, and to be clothed with his righteousness: and that in the meanwhile he will bear with our feebleness, till he have fully delivered us. And so let us all say, Almighty God heavenly father. &c.
The Thirty-Ninth Sermon,
which is the second upon the sixth
Chapter.
2 Bear ye one another's burden, and so fulfill the Law...
3 For if any man esteem himself to be somewhat, whereas in deed he is nothing: he deceives himself.
Page [unnumbered]
4 But let every man try his own work, and then shall he have glory in himself only, & not in another.
5 For every man shall bear his own burden.
We have seen this morning that we must bear with men's infirmities where we see there is any fear of God or any good seed, and that they are not utterly willful in wickedness. And so, you see in what cases we ought to be pitiful.
But when we see men so proud that they despise God with stubborn outrage, it is not for us to use any mildness or gentleness in that case, but for as much as they are seen to prance so in their braveries, that loftiness of theirs must be plucked down when they exalt themselves after that fashion against God.
Also, I told you therewithal that to keep a good mean in rebuking such as have done amiss, every man had need to bethink himself: for
we must first of all condemn ourselves; that is the point which we must begin at. And when we see what we ourselves are, and that we have great store of vices in us worthy to be rebuked, then have we there, on the other side, wherewith to humble ourselves, and to restrain us from using too great or excessive rigor towards such as have need to be succored, and to be borne with.
Saint Paul therefore continues still the same matter, saying that he who weens himself to be anything is nothing but deceives himself: For every man shuts his eyes when he should think upon his own sins. Of a truth, there cannot be so much as one drop of virtue in us, but by and by we magnify it: but if our vices are apparent to the whole world, in so much that even little children can laugh us to scorn, yet we cannot ourselves see them.
Now Saint Paul, intending to correct this vice, says that men are loath to be deceived, and yet nevertheless every man beguiles himself willingly and wittingly, even through his own overweening. By this means he brings us to the very wellspring (as I said this morning), which is that if men were not vainglorious and desirous of estimation, surely there would be another manner of modesty and soberness than is to be seen.
But for as much as every man is puffed up with pride, therefore, we covet superiority above all men, and seek occasion to tread them underfoot, or else to overcountenance them in such wise as they may seem our underlings. Therefore, it is impossible to redress this outrage of coveting after that sort to carp and bite men: except we be first rid of this fond desire to be had in estimation, and to be as it were advanced above others.
No doubt but men can talk well enough of humility: but there are very few that understand what the word means and imports.
Nevertheless, Saint Paul shows us here which is the true humility: that is to wit, that men should utterly abase themselves and consider that they are nothing worth, for then shall they be rightly humbled.
When humility or lowliness is talked of in common speech, it is taken to be but a device. For every man can well enough say by his honesty that he is nothing: but in the meantime, they cease not to swell like toads with the poison of pride.
But Saint Paul teaches us here a far other lesson: which is that we must put away all opinion of our own wisdom and of all the virtues that we can imagine ourselves to have. For it is said here in one word that we must think ourselves to be nothing.
And in very deed, the saying that is set down here must be laid forth thus: Seeing that men are nothing at all, they that presume upon their own virtues and glory of them beguile themselves willingly. Therefore let us take this part, namely that we be nothing.