Part 22
It is true that God has left still some marks in us whereby it may be perceived that he has exalted us in worthiness and excellency above the brute beasts, in as much as it was his will to create us after his own image. Then if we have respect to the thing that God did put into us, the same ought to be esteemed still; but yet for all that, in respect of our own persons we are nothing.
For we are wholly bound unto him... that we have received, have we received it for our own worthiness sake? Is it given men to make them own estimation and praise of it? No, but rather to increase our shame, because that all the understanding, judgment, and discretion that is in us is corrupted and marred by our own naughtiness.
To be short, we are like a stinking and rotten vessel, and God's gifts are as good wine that is put into the vessel: and so by that means all is marred. Even so it is with us. We are vessels.
And what manner of vessels? Vessels infected with the corruption of sin. God puts of his gifts into us, to the end he might be glorified by it. Now, may we deserve to have any praise thereby before men? No, but rather blame, because that we by our sinfulness do mar the good things that God has put into us.
Moreover, whereas it is said that we are nothing: it is because we cannot but apply all our understanding and reason unto evil, and because we will need to be counted wise, when as notwithstanding God avouches that there is nothing but naughtiness in us, and that all our thoughts are but vanities, leasings, illusions, and deceits.
Again, whereas to our seeming we have a will whereby we choose both good and evil: the same will is a bondslave to sin, so as we do nothing else but fight against God. As much is to be said of all our affections. And if we have anything else that seems commendable, God distributes it to every man as it pleases himself, and moreover he is fain to continue the thing that he has begun, as we see by experience.
What cause then has he to boast, which has a sharp and subtle wit, seeing it is not he that has made himself to excel, as though he had been his own maker? Therefore we must hold all things of God and do him homage for them.
Again, we see that even they who take themselves to be jolliest fellows, even they that are most honored in the world, who must not be replied against when they have once spoken the word, I say we shall see even them made brutish when it pleases God.
So then, let us conclude that Saint Paul justly abolishes here all the power that men presume to have, to the end that they may be rightly humbled, that is to wit, to know ourselves to be aught worth. Mark one point.
Now, hereupon he mocks the fond vaingloriousness which ravishes their wits because there is not any man that would willingly be beguiled. And in very deed, it is a grief to us when we see any man go about to wind us in by wiliness and dissimulation, and we can by no means brook it: and yet for all that we shall find no greater deceivers in the world to us than ourselves.
Every man deceives himself, every man overthrows himself, yea, and that in a manner willingly: and what a folly is that? Now then, we see Saint Paul's drift, and also the lesson that we have to gather of that sentence. For as much as every of us will needs advance himself by abasing his fellows: therefore, Saint Paul tells us, that if we make a good and right trial of the things that are in us: there will not be found so much as one drop of virtue that deserves praise, at leastwise in respect of our own persons.
For we are nothing, and there needed but one blast to make clean dispatch of us. Therefore it is but a foolish overweening that lets us to walk in simplicity. And so let us understand first of all, that we cannot challenge anything to ourselves without treason to God, because it is a robbing of him of the right that belongs to him, and which ought to be reserved unto him, and that is to our own destruction.
For in good faith, what shall we gain by it when we shall have abused men, and when we shall have been taken for other than we be? To be short, when we shall have been as idols, what will be the end of it but our own decay and confusion?
Then seeing it is so: let us learn to be cast down and laid flat upon the ground, that we may be thoroughly grounded in our God. And to bring that to pass, let us learn to magnify him only. And in the meantime, if it pleases him to exalt us, let us not cease to keep ourselves in continual awe with soberness and modesty, knowing that we have nothing of our own, and that whatever God has given unto us, he must be fain to preserve it in us from time to time, and that we must so hold all things of him, as to make a willing sacrifice and oblation of them unto him, endeavoring to employ ourselves in the service... the measure of grace which we have received of him, and yielding the praise thereof to him to whom it belongs.
This is in effect the thing that we have to remember upon this strain. Truly it is hard to bring us to this reasonableness. And in good truth, we see the great contentions that are nowadays about Freewill and men's own virtues, as though men were able to advance themselves, and to take the grace of God, and by that means to deserve well.
But all this proceeds of this, that men are forepossessed with such devilish pride, as they will evermore needs be somewhat of themselves. And therefore it stands us so much the more on hand to put this doctrine in practice. Certainly we cannot profit at all in God's school, nor in the holy Scripture, till we have known that we are nothing at all, to the end we may come to draw out of the fullness of our Lord Jesus Christ.
But that can we not do, except we be first utterly dried up in ourselves; and confess with David that we are as the earth that is scorched and cleft with heat, and have no whit of wetting or moisture, other than it may receive from heaven. Hereupon Saint Paul adds, Therefore let every man try his own work, and then shall
he have praise in himself, and not of other men: that is to say, not by comparing of himself with other men.
Here Saint Paul remedies yet one other vice which is too common, and yet notwithstanding we will all of us grant it to be deadly of itself, and that all of us are tainted with it: namely that we esteem ourselves as little angels when other men are worse than we, or at leastwise when we find them not better. And that is the very thing that rocks so many wretched souls asleep nowadays, making them forget themselves, so as they make no reckoning neither of God nor of their own salvation. It is because they see that the whole world tag and rag does go that trace.
If we take a whole town, and ask them from one to another how they behave themselves, surely every man will have his excuse and they will all pretend this for a buckler, "Tush we must do as other men do." As much will they say in cities and countries. To be short, we will needs be like colliers' sacks (as the Proverb says), one of us makes another black. And again, we bear ourselves in hand that we be quite and clear before God: "It is as bad as I, we see that the world is no better, it is apparent that all men do so."
However, besides that these shifts cannot purge us, they are an occasion to harden us in all naughtiness, and to make us rebelliously despise God's justice, as though we should never come to account of our doings. So have we a very good and profitable exhortation in this text, when Saint Paul says that every man must try his own work. True it is that the word which he uses might be taken for to approve or allow: but it agrees not with the matter: for he speaks here of the trial or examination that every man ought to make of himself, without comparing himself with others; according as we see how in
the second to the Corinthians, he taunts such as had measured themselves by others men's yards.
For Saint Paul said unto them, "Every one of you consider what he has done, and when you have well laid all your parcels together, what will you show? Therefore every one of you must come and as it were lay himself upon the rack, that it may be seen what manner of man he is, and what he has done: and then may judgment be given of him." Even so is it said in this text, that every man must try his own work. As if he should say, we will needs be advanced one above another, but if it be cast in any of our teeth that we have done amiss, by and by his cloak shall be, that he has a great sort of fellows: but that shall never go for payment before God (says Saint Paul): every man must show out himself, and set himself alone aside from the rest, and understand that he shall be acquitted or condemned before God, not thereafter as another man shall be found to be better or worse than he, but after the rule of the judge, that is to say, after his word.
For God has on the one side his own word, and on the other side our life. Therefore the true balance whereunto we must come is not to set down the multitude [for our excuse] and to say, such men or such have misled me, I have followed that which I saw, it was the common fashion, I was fain to do so whether I would or no: for I was carried away, because I was not able to stand against a multitude. No, none of these things will go for payment before God, it will not serve our turn to say that we have many fellows.
But (as I have said already), the true counterpoise, and to consider that although the whole world draws us unto evil, yet we shall not be excused if we prefer not God and his word before all men's doings. And here first of all, in following the matter that Saint Paul lays
forth, when account is to be entered into, we must call ourselves home to examine our own lives thoroughly. For a man shall never be touched with true repentance, nor ever acknowledge his sins without hypocrisy, till he have shut his eyes against all the doings of other men, and fall to considering thus with himself: "Go to, what is it that my God commands me? After what manner may I appear before his judgment seat? How will he judge me? According to his word."
Behold here in effect how we may be touched with the true fear of God: behold also how we may dislike of our sins, and finally be humbled: namely, not by looking upon this man or that man, but by examining truly what we ourselves are, and thereupon by resolving ourselves fully, that only God's word shall bear sway with us, and that it is not for us to give judgment by the things that are seen in the world. Let that serve for one point. And thereupon also we may gather a general lesson: namely that it is too gross an oversight, to think to bury our faults and to escape unspied, by having a great number guilty as well as ourselves.
And yet nevertheless it is the common excuse nowadays, as I have touched already: but yet for all that it is but a trifling excuse. If a man asks why the Papists are so dull, and why they give no ear to any reason, tell them what you can, but account it as nothing: it is because they judge by comparison, saying: "All the world does thus." To be short, God seems unto them to be barred of all liberty, when the world behaves itself otherwise than he has commanded by his word.
But it is to no purpose for them to set down and object such examples: for they cannot prejudice God, that he should not always condemn such as have done amiss. Though there were a thousand worlds, yet should they all go to wreck before him, especially if men
came with such stateliness, as to say, "Thus and thus do we." And who are you? Thus you see in effect whereunto this text ought to serve us that we may take profit by it, to have every man to try his own works. And it is purposely said his own work, to bring us to the consideration of our whole life.
For he means not that we should take a piece of it and let the rest alone: but that like as God has written all in his records, so we on our side should search thoroughly by parcel meal wherein we may have offended, and what vices and infirmities there are in us. That is what Saint Paul meant by the word work. For it may happen now and then, that in some one point we shall have served God faithfully, but yet however it be done, there is still some infirmity in it. Again we are faulty of so many imperfections, as it abashes us to see it, and we cannot but even loathe ourselves.
Therefore let us learn to examine our own lives well before we judge of other men's. For seeing that God does us the honor to make every of us his own judge: we do but increase our own damnation before him when we are so rough and severe towards those that have offended, and forget our own sins. Now whereas Saint Paul says that every man shall have praise in himself only: it is not meant when men examine themselves, they shall find cause in them wherefore to be praised: but that the true praise is that which has some substantialness in itself: which is, that every man knows what he himself is, and judges of himself without comparing with others.
As for example: it is always said that a purblind person is clearsighted, among them that are stark blind. And among the black Moors, he that is tawny will seem white. If judgment be given of a white man when he is among a dozen Moors, there will be no whiteness unto his. But if he be brought again among his own
countrymen, he will be found to be far other than he was taken to be. If it be said, "Lo here a man that is clear-sighted, and yet he is but purblind": his clear-sightedness shall be but in comparison of them that are stark blind: for his eyesight is not clear and sound indeed. Even so, to judge by comparison is a very fond thing. Thus you see in effect what Saint Paul meant to say. He meant not that when we have examined our life, we have wherefore to commend and esteem ourselves: but that all the praise men challenge to themselves, are but wind and smoke, and stark lies, because their gazing is at themselves, as if a man should be in love with his own image.
Mark me a little child when one shows him a glass, he knows not whether it be himself or another, whom he sees there, and yet is he altogether fond of it. Even so is it with all such as believe themselves to be wondrous fellows. And why so? Whereupon do they ground themselves, or what reason moves them, but that they seem to themselves to be of more value than they that were able to show them the way? For see here what they will allege. "Oh," say they, "such a man is well esteemed, but yet he has such a fault and such a fault in him." So that when a man's vices are searched out, if they be condemned, you see it is but a sport of little children. Therefore not without cause does Saint Paul say, that to make a good trial, that we may have a well-grounded praise and such a one as may stand before God, we must try ourselves. If a man says, "Yes: but may a man praise himself?" It is so certain that we must be void of all glory, to put in use that which we have seen in another text, where it is said that we must glory in God.
The question then is not whether men may be praised or not: but Saint Paul has said conditionally, that if any man will be praised of God, he must withdraw himself as it were into his secret chamber, and consider what manner of one he is: and then will he be no more
so foolish as to commend himself or to say, "Tush, I am worth as much as such a one, I am as good a man as he." When this greed is pulled down: then shall a man see whether he ought to be praised or no. Now of a truth, it is certain that there is not one spark of praise in us, at leastwise that we may challenge as our own. Nevertheless, we shall not fail to have praise in our God: which is much better than if we were hoisted above the clouds. For when men deceive themselves with a vain opinion, or that the whole world laughs upon them: it seems to them that they fly in the air: but it is the next way to make them tumble down and break their necks. Lo whereunto all this presumption that blinds us serves us. But when we once know what it is to seek praise in God: then are we in the way to be rightly knit unto him, and so shall we stand upon a good and sure foundation and esteemed. According whereunto we see how Saint Paul glories in his good conscience and in his uprightness. He says that they whom he has won unto Jesus Christ by the Gospel are his crown or garland. And all God's servants may say as much.
Nevertheless, it is not meant that they must part stakes with God, as they do which allege their own virtues and deservings, who out of all doubt do make as it were idols of themselves: But that the faithful, having confessed themselves to be nothing at all but by God's free goodness, rejoice in the things that he has given them, always reserving to him his due. Therefore when we desire not to have anything to ourselves alone from God, but depend upon him and upon his mere grace: then shall we have praise, however in ourselves (says Saint Paul) and not in other folk.
Now whereas it is said "But in ourselves": it is not meant that the praise springs in ourselves, and that we be not sinners: but he has an eye to that which I have told you already: which is, that so long as men stand upon comparing themselves with other folks, they do but
deceive themselves. For it will seem that we be little Angels: and yet for all that, we shall be never a whit better than Devils. And why? For we liken ourselves but to such as are stark naught and utterly corrupted.
Now if ever this warning were necessary, it is most necessary nowadays. For although there have been much corruption even ever from Saint Paul's time hitherto: yet at this day it is come to the full height of it. And in very deed it seems that all states and degrees have conspired against God. We see then that the world rushes forth as it were into a furious rage, to make war against all equity and uprightness: and yet we cease not to sleep still in such confusion. And why? Because every man does so. And by that means God is as it were driven back. Think we that we by our iniquities shall thrust him out of his seat, or bereave him of his authority of judging the whole world? No: For all of us without exception must appear before him, and there we cannot shock ourselves together to say, "Sirs let us stick to our tackling, for we be too great a multitude." God with one blast of his mouth is able to sink us. So, let us put the thing in practice which is spoken here by Saint Paul, and let every man keep good watch over himself.
And when we see blasphemy, whoredom, wantonness, looseness, drunkenness, gluttony, pilling and polling, perjury, treason, envy, and such other like things have their full scope: Let us be sorry for it, and yet let us not think that because the thorns among which we walk do scratch us, therefore we be discharged: nor that it may avail us when we can allege, that other men have been the cause of our starting out into lewd behavior, or of that we have been carried away indeed as it were with a whirlwind. I say let us not think that that can avail us: but let us follow God's word when it is preached unto us: Let that be all our wisdom. Let that be all our counsel, according as it is
said in the hundred and nineteenth Psalm, that God's commandments are the counsellers of a faithful man.
When a young man that is ready to fall to thriftiness has a governor to hold him in awe, he will be restrained for a time. Now truly Satan has great store of allurements, and infinite means and occasions to break our necks withal: But God of his grace gives us counsel, he sets his word before us.
Therefore, it is good reason he should win so much at our hands as to be heard of us, and that we should frame ourselves to him: for what shall it advantage us to have alleged a hundred thousand times that we have done as other men did? It is all one as if we should say, "Tush sir, we pass not so much for God as for men, we have preferred the world, which led us to unthriftiness, and withdrawn ourselves from all goodness." Is this a reasonable excuse? No: Is it not all one as if we should spit in his face, and bid him back and get him hence, that men may have full sway among us, for we must do as they do and frame ourselves to the bent of their bow? Thus you see in few words to what use we ought nowadays to put this doctrine of Saint Paul's. And for the same cause also he adds, that every man shall bear his own burden. As if he had said, every man shall be combered enough for himself, without helping. This sentence may be applied to many uses, yea even without turning of the words from Saint Paul's own meaning.
For if this reason that every man shall bear his own burden before God, be alleged as a general matter: then uses he the word Burthen, to cut off all excuses, to the end that men should think that all their shifts and starting holes cannot avail them: and that is well worthy to be marked. For we see what malapertness is in us: we would be ashamed to stand in contention with creatures as we do with our
God, and for proof thereof, if God press us, we will never leave our replying and murmuring, till we be more than convicted. You see then that Saint Paul's setting down of this word Burthen, is as if he should say that we cannot accuse God, nor win anything by standing in contention with him. For why? Whence comes the condemnation that presses us? Is it that God stretches out his arm to make us feel his power in overwhelming us? No, but every man shall bear his own burden.
Now it is very true that God's wrath is likened to a burning fire which consumes all: but in the meanwhile, whence comes the wood of the fire that consumes us? What kindles it? What maintains it? It is we ourselves: Our sins are (as you would say) the wood, and our wicked lusts have kindled the fire. Even so is it as in respect of the word Burthen. It is true that it is God's hand which presses the wicked: but yet notwithstanding if they look upon the very cause, they shall find it to be their own sins. Thus much concerning the word Burthen. Now after that Saint Paul has stopped all mouths, and showed that we must quietly receive the judgment that God shall give upon us: he tells us that every man shall bear his own burden. And thereupon we have to gather the thing which I have touched already, namely that every man shall be combered enough with himself. And Saint Paul does purposely say so, because that when I refer myself to custom, and say, the fashion or guise is so, and every man does so: it is all one as if I would unburden myself. But now I must consider whether they whom I allege for my warrant be strong enough, and whether their shoulders be able to bear my burden.
Behold, God calleth me, and I must be fain to yield up an account of my life: and I shall go seek warrants to answer for me. And who be they? Every man shall be combered enough in answering for himself: there is not that man who hath not faults enough of his own already.
And how then could they bear my burden if I should cast it upon them, seeing they be so sore laden already with themselves, as is able to weigh them down a hundred times? Is it not then a great folly for me to bring such warrants before God? I am guilty of a hundred thousand faults, I shall be put there into the throng among the rest, and if I examine myself rightly, I shall find myself worse than guilty as I said, and yet for all this, I will satisfy God with saying, I have followed the common trace. While I go about to discharge myself after this fashion upon others, a thousand persons or twain shall fall upon me, and by that means my burden which was too heavy already shall be increased and be made much heavier: and so you see we shall still abide in confusion.
Now therefore we see what folly it is to allege men, as though they could defend us against God, or that we could be exempted from our deserved condemnation by making a number of bucklers after that sort, to shield ourselves against God: as who should say, the matter were doubtful who should get the upper hand, whether God's word which must endure forever and cannot be impeached, or else our lusts which are fleshly. For whereof comes custom, and fashion, and all that men term lawfulness, and antiquity or prescription and such other things? Of nothing else but that men will needs be wise in despite of God: and moreover are carried away with their own wicked lusts, and every man would have the bridle slaked, to take leave to do all manner of lewdness. You see then that we cannot bring any warrants to set against God, but we make open war against him. To be short, if every of us consider that he is overloaded with his own faults, he shall have cause to humble himself. For there is not any man who is not beaten down to the ground if God list to enter into and execute rigour towards him, and even the most righteous men of all, shall have somewhat continually in them that is worthy of blame, so as they shall be confounded. Let us acknowledge this, and
yield God the whole praise, suffering ourselves to be governed by him.
And let us go back again to that which Saint Paul told us heretofore: that is to wit, to beware that we deceive not ourselves wilfully, when we would show ourselves hardy and bold in correcting, rebuking, and amending one man or other. Let us not be so foolish as to justify ourselves by comparison, as who should say that God ought to hold himself contented with our rebuking of others after that manner, and for that there is some show of virtue in us. Let us not stay upon any of these things, as is told us here, but let us mark also by the way, that whereas it is said that every man shall bear his own burden, we have right great need of our Lord Jesus Christ's help, and that he should take all our burdens upon him, according as in very deed he hath borne all our sins upon the cross, as saith Saint Peter in his first Epistle. True it is that the matter which Saint Paul handleth here, is none other than the same that I have declared already: that is to wit, that we must not imagine that men are able to warrant us, for the righteous man alive is combered enough with himself. And furthermore, that if our Lord had not regard to hold us up, we should be oppressed under our burden.
Behold, God calls me, and I must be fain to yield up an account of my life: and I shall go seek warrants to answer for me. And who be they? Every man shall be combered enough in answering for himself: there is not that man which hath not faults enough of his own already. And how then could they bear my burden if I should cast it upon them, seeing they are so sore laden already with themselves, as is able to weigh them down a hundred times? Is it not then a great folly for me to bring such warrants before God? I am guilty of a hundred thousand faults, I shall be put there into the throng among the rest, and if I examine myself rightly, I shall find myself worse than guilty
as I said, and yet for all this, I will satisfy God with saying, I have followed the common trace. While I go about to discharge myself after this fashion upon others, a thousand persons or twain shall fall upon me, and by that means my burden which was too heavy already shall be increased and be made much heavier: and so you see we shall still abide in confusion.
Now therefore we see what folly it is to allege men, as though they could defend us against God, or that we could be exempted from our deserved condemnation by making a number of bucklers after that sort, to shield ourselves against God: as who should say, the matter were doubtful who should get the upper hand, whether God's word which must endure forever and cannot be impeached, or else our lusts which are fleshly. For whereof comes custom, and fashion, and all that men term lawfulness, and antiquity or prescription and such other things? Of nothing else but that men will needs be wise in despite of God: and moreover are carried away with their own wicked lusts, and every man would have the bridle slackened, to take leave to do all manner of lewdness. You see then that we cannot bring any warrants to set against God, but we make open war against him. To be short, if every of us consider that he is overloaded with his own faults, he shall have cause to humble himself. For there is not any man which is not beaten down to the ground if God lists to enter into execute rigour towards him, and even the righteous men of all, shall have somewhat continually in them that is worthy of blame, so as they shall be confounded. Let us acknowledge this, and yield God the whole praise, suffering ourselves to be governed by him. And let us go back again to that which Saint Paul told us heretofore: that is to wit, [to beware] that we deceive not ourselves wilfully, when we would show ourselves hardy and bold in correcting, rebuking, and amending one man or other. Let us not be so foolish as to justify ourselves by comparison, as who should say that God ought to hold
himself contented with our rebuking of others after that manner, and for that there is some show of virtue in us. Let us not stay upon any of these things, as is told us here, but let us mark also by the way, that whereas it is said that every man shall bear his own burden, we have right great need of our Lord Jesus Christ's help, and that he should take all our burdens upon him, according as in very deed he has borne all our sins upon the cross, as says Saint Peter in his first Epistle. True it is that the matter which Saint Paul handles here, is none other than the same that I have declared already: that is to wit, that we must not imagine that men are able to warrant us, for the righteous man alive is combered enough with himself. And furthermore, that if our Lord had not regard to hold us up, we should be oppressed under our burden.
Yet notwithstanding every man must answer for himself, and God's word must have the mastery as I said before. Thus you see what Saint Paul intended to tell us. But yet further, let us think a little upon ourselves. If every man should be fain to bear his own burden, who were able to endure it? We should needs be borne down. For if a man had but some one sin in him, behold, hell were ready to swallow him up. Surely the weight of one sin is heavier than a stone that were able to crush all our limbs and bones to pieces. Now it is no talking of any one, nor of a hundred: the multitude of them is infinite. How then shall we stand in judgment before God when he brings us to account? Who can say that he comes frank and free? To be short, we see that if there were not a remedy in the matter that Saint Paul tells us here: we should utterly perish: we must repair to our Lord Jesus Christ, for it is he that has borne all our burdens, as I have alleged already. Truly the redeeming of us did cost him dear, and if we seek heaven and earth throughout for the price of a ransom, we shall not find any other than him, that is able to pacify God. Then had we never been sanctified, except the Son of God had given himself for us. And in
very deed the prophet Isaiah shows how he bore our burdens. Namely that he felt the pains of death, and that the Father was fain to wreak himself upon him, as though he had been an offender and guilty of all the sins of the world.
Now therefore we must resort unto him, according also as he allures us to him. And by the way, if any man allege that here seems to be some contrariety, considering how Saint Paul says that every man shall bear his own burden: the answer thereto is easy. When the Scripture speaks to us of God's justice: it says that every man shall be recompensed according to his own works. After which manner Saint Paul speaks in the fourteenth to the Romans. According as every man shall have walked in his conversation in this world (says he) and according as he shall have wrought in his body: so must he receive his reward. That is the order which the scripture keeps in speaking of God's justice. Yea, but in the meanwhile it excludes not the remedy that is given us in our Lord Jesus Christ, whereby men are succored. Lo how God succors his elect, and such as he has reserved to salvation: that is to wit, after he has chastised them, he reaches them his hand, and lifts them up again when he has cast them down. And truly we should not know of what value the grace of our Lord Jesus Christ is, neither could we taste of it, neither could we ever be partakers of it, unless we were utterly confounded in ourselves. Therefore let us learn to feel our burden in such wise, as to bow under it, (as has been declared this morning) and let the same lead us to true humility.
And afterwards, when we have felt the burden more than we are able to bear: let us repair to our Lord Jesus Christ, who promises to ease us, so we seek our whole rest in him. So then, we see that God's grace is not excluded when his justice is spoken of. For it stands us in good stead always to his mercy. Whereas it is said that he who shall have
been a cruel and merciless person, shall have justice without mercy: thereby Saint James does us to understand, that our Lord has his judgment against the wicked and the reprobates, to recompense them according to their misdeeds: and again that he measures his own otherwise, that is to wit, that after he has condemned them in themselves, and made them to feel their diseases thereby to bring them to true lowliness: then he sets them up again. Then must we first be stricken down with God's hand, and afterwards be lifted up again by his gracious promises, in that he tells us that in our Lord Jesus Christ we shall find all that we want. Thus you see in sum, after what manner we must practice this text: namely that in admonishing our neighbors with a gentle and meek spirit, and being also humble and make ourselves, without presuming anything upon ourselves, we must examine well our own lives, so as we may daily bewail our sins and be sorry for them, to the end that we be no more deceived with hypocrisy, but labor to withdraw ourselves from the world, to the intent we surmise not that we shall escape God's judgment by our shifts.
So then, let us bear all these things in mind, that we may submit ourselves to the pure word of God. And whatever men do to turn us away from it, let us not suffer ourselves to be seduced. And for the bringing hereof to pass, let us flee to our Lord Jesus Christ, knowing that how desirous soever we be to give ourselves wholly to the serving of God, yet we are so overloaded with sins and imperfections, that they were able to sink us down to the bottom of hell, if we had not one to hold us back, that is to wit, our Lord Jesus Christ, who has borne all our sins, and set us utterly free from them, to the intent we might hereafter come before God with our faces upright.
Now let us acknowledge our sins with such humility, as every of us may confess, yea even unfeignedly, that we are all forlorn and past
hope, except this our good God have pity upon us: praying him nevertheless, to make the fruit and virtue of the death and passion of our Lord Jesus Christ available, not only in hiding which we have committed already, and in burying them out of remembrance: but also in cleansing us daily by his holy spirit: and in holding us up continually, till we be come to the perfection whereunto he calls us, and be delivered from the prison of sin, wherewith we are yet inclosed. That it may please him to grant this grace, not only to us, but also to all people. &c.
The Fortieth Sermon,
which is the third upon the sixth Chapter.
6 Let him that is taught in the word, make him that teacheth him partaker of all good things.
7 Deceive not yourselves: God cannot be mocked. For look what a man soweth, that shall he also reap.
8 For he that soweth in the flesh, shall also of the flesh reap corruption. But he that soweth in the spirit, shall of the spirit reap everlasting life.
We see well enough that wherever St. Paul was known, he could not be suspected to be a man much given to his own profit. For although it were lawful for him to have his finding, because he bore abroad God's word: yet notwithstanding (as we see) he forbore that liberty,
to the end to prevent all occasions of stumbling. And he protests that he was fain to labor day and night with his hands to earn his living. But yet was he so much the better able without suspicion to call upon the negligent sort to do their duty, as we see in this text. He commands men to find their teachers, and not to suffer them to want anything. Now if Saint Paul (as I said) had been a covetous man in scraping to himself other men's goods, or if he had been desirous to set out himself in pomp and superfluity: he should have had his own rebuke, and it would have been told him that he spoke for himself, and that it had been no giving of himself to the service of God. But forasmuch as he had showed sufficiently by experience, that forgetting himself and having no regard of his own person, he sought nothing else but to advance the kingdom of our Lord Jesus Christ, and to edify his Church: therefore he might rebuke the unthankfulness of such as behaved themselves amiss towards their shepherds, in abridging them of sustenance for their bodies, whereas by their means they had food and sustenance for their souls.
Now it is a very unkind dealing, when a man considers not that he who brings him the doctrine of salvation, is as a foster father sent unto him of God, and at least wise finds not in his heart to give him bodily food. Therefore when men are so reckless in that behalf, they betray a contempt of God's word. For nature ought to teach us, that when we be in any man's debt, we should strain ourselves to the uttermost to requite him the like: and if we be not able to do it: then at least wise to show that it is not for want of goodwill. But in this case, like cannot be requited for like. For God's word finds not anything in the world that may be laid in balance against it. Yet notwithstanding, such as are taught, ought at leastwise not to spare their temporal goods, for the finding of those at whose hand they receive the inestimable treasure of the Gospel.
And verily we see how it has always been the policy of Satan, to spoil God's Church of good Shepherds and ministers, by after a sort starving of them. Satan's upholders shall always have enough to cram themselves with all: according as we see how that in the Papacy, these idle bellies which do nothing else but bark out their Masses and Mattins, are crammed to the full. Though all the world should hunger and thirst for it, those kinds of people shall never feel penury: yea and they shall have good store of provision though all the world starve in the meantime. But clean contrariwise, when such as serve God shall have showed the singular zeal and care which they have for the health of men's souls: men let them alone, and think them greatly bound unto them that they give them the hearing. Well (say they) we have heard him, and heard him well, he has done his duty. And how many are there nowadays that give contribution when they come to hear a Sermon? They could find in their hearts that God should never be spoken of, because it is a melancholic matter to them.
Whereby we see that the Devil has, by that means, given a push to rid away all teaching, and to bring to pass that there might be none but idols, nor any man care how he behaved himself. Then was it not without cause that Saint Paul was desirous to remedy such inconvenience, saying, that he who teaches ought at leastwise to be nourished and maintained, and that he who receives the doctrine of salvation is bound at leastwise to give of his goods and substance to him that has ministered spiritual food unto him. And Saint Paul speaks here expressly of God's word. For whereas human sciences have always been so highly esteemed, that such as have professed them, have been maintained: the word of God, which surpasses all other things, is as it were cast down.
Therefore Saint Paul blames men's naughtiness, saying: See what a worthy thing it is to have God's word brought unto you: See what fruit redounds unto you by it. For we are all miserable and cursed, saving that God calls us to him by means of his word: for that is the power which he spreads over us to gather us into his kingdom. Since it is so then: how can you be niggardly of the transitory goods of this world, that such as travel for your welfare and edifying, should not at leastwise be so maintained, as they might give themselves wholly unto that, and not be drawn away by cares that might stop them and hinder them of doing their duties?
The word that Saint Paul uses here is Catechize, which signifies to teach, train, or instruct, and thereof comes our word Catechism, which signifies a Teaching, Training, or Instruction. Then he that catechizes, says he: that is to say, he that is a faithful Teacher to edify the people in God's word, let him be maintained by such as are Catechized, that is to say, by such as are taught, or as are brought as scholars unto God. Now we see Saint Paul's meaning: and thereupon we have to gather, first of all that we must not take any nowadays for Ministers and Herdsmen of God's Church, but such as bring his word. Mark that for one admonition for our behoof so to do. For the Papists boast that they have the Church on their side. But it is certain that it cannot be verified of God's children, that they should be a flock without a guide. Then what are the marks of the Church? That there be a flock gathered together, and that therewithal there be a shepherd to lead the sheep to our Lord Jesus Christ.
And in good sooth the Papists allege also that they have a Hierarchy, that is to say, a holy and sacred Sovereignty, but in the meanwhile the mark that Saint Paul sets down here, is not to be found among them. For we see that all the horned Prelates, and all the route of the Popish Clergy, have no more but the bare title. For where is the said
word of God? They think that that were a stain to their state: it is enough for them to do their Ceremonies and gewgaws, and they bear themselves in hand that they have very well discharged their duty, when they have so played an interlude: and so those Hypocrites do nothing else but fill the world full of their abuses and Illusions.
Therefore let us learn to discern God's true Church, from all the Synagogues that Satan has built in the world, and wherewith he dazzles our eyes nowadays. That is to wit, when God's word is preached faithfully, let us conclude that God also does both know and acknowledge the flock that is assembled there. And here you see how they ought to dispose the goods of the Church, as Saint Paul shows. Furthermore, whereas he says, Let those that are taught impart all good things: it is not meant that they should bestow such abundance upon the preachers of the doctrine of salvation, that they should be ready to burst with it. For the superfluity of riches has been a deadly plague, when a number of men were moved, and driven by fond devotion, to give their substance to such as they thought worthy to possess the greatest part of the world, whereby they brought all to horrible confusion.
And therefore we must not think that Saint Paul meant to enrich the Ministers of God's word in such wise, as they might have wherewith to riot with all excess, or as they might have wherewith to maintain a dissolute life in pomp and bravery: Saint Paul meant not to open a gap for luxury: but only meant to do men to understand, that they ought to succor them in all their needs, so as they should not be driven to extreme penury.
And it behooves us to bear in mind how that in another place he says, if we have wherewith to feed and clothe ourselves, let us be contented. Also we know that God has a care of all creatures: and
therefore much more of his faithful ones. So then let us live soberly, as if we had but a day to live, and let us not make a hoard of the transitory goods of this world. When the ministers of God's word bear this lesson in mind, namely to live soberly and thriftily, and not to have a care so full of unbelief as should torment them and burn them, and provoke them to heap up unmeasurably: then will they content themselves with a little, and yet notwithstanding, men will be bountiful and liberal to them without their craving of it, so they shall always have wherewith to be fed and clothed.
And in good faith, besides this that has been said, we see that Saint Paul did not only practice this doctrine himself, but also exhorted his brothers and companions to the same. For in the twentieth of the Acts he alleges principally, that he had traveled and taken pains with his hands to get part of his living: howbeit that it is much better to give than to take: for (says he) the thing that we ought to have learned in the school of our Lord Jesus Christ, is that we should be better apaid when we have occasion to do good, and to give to the relief of others: than when we receive to become rich ourselves. For it cannot agree with God's servants, that they should covet to hoard up. To be short, now we see whereat Saint Paul aimed: namely that he meant not to give bridle to the preachers of God's word, to have a delicate and dainty table, or to be brave to the worldward: but that they should have wherewith to find themselves soberly according to their degree. And therewithal also he blames the unkindness of the world, for that they who are bound to their Shepherds show themselves so niggardly, that it seems to be as it were a plucking out of the guts out of their bellies, when they be spoken to for the relief of the need of those to whom they be bound beyond measure.
Now forasmuch as that vice has reigned at all times in the world, and the devil (as I said) has by that policy given courage the ministers,
that there might be no more teaching and instruction: let us learn that Saint Paul has not without cause set down this rule, that they which take pains in preaching of God's word, must have wherewith to find and maintain them. And we see nowadays a greater churlishness in the world, than that which S. Paul blames and condemns. For they that are at no charges at all with them, will not fail to grunt and grudge when the ministers of God's word be talked of. O (say they) these fellows must be nourished in idleness: verily as who should say it were idleness to serve God and the whole Church.
Again, the Apostles (say they) did neither so nor so. No, but it is apparent that the Apostles were fetched afar off: and every man did strain himself for the same, not only in his goods, but also in his own person. If any Apostle were to be accompanied, it appears that the rich and wealthy men passed the sea with them. And nowadays there shall be nothing but murmuring and grudging at God's servants, though they be entertained niggardly. But this discovers and shows the wickedness of those repiners, and betrays them to be Heathenish folk, that could find in their hearts to live in barbarousness and beastly conversation, without having any doctrine of salvation, and that all were thrust underfoot, that every man might live after his own lusts.
So then, let us bear in mind the thing that S. Paul tells us here, to the end that such as are called to the state and office of preaching God's word, may know that whereas they be found and maintained, it is because they should take pain, and profit the whole people with their service, and be thereby the more provoked to do their duty warily and carefully, and finally be quickened up to become so much the more diligent. And let not men envy them nor grudge against them when they have convenient finding and entertainment, seeing that
God has so ordained: and we ourselves also do see reason why it should be so.
Now hereupon S. Paul adds, Be not deceived, for God is not mocked, and look what a man soweth, that shall he reap. S. Paul, in willing men not to be deceived, shows sufficiently that men have at all times had store of shifts, and that when they intended to do or say evil, they have ever pretended some cloak. But here he cites them to God's judgment, as if he should tell them that they might well enough content men and stop their mouths: but yet for all that they must be fain to come to account before the heavenly judge.
And therefore all your shifts (says he) will stand you in no stead. It is true that these excuses will easily be admitted among men, and (as I have touched already) many men will hold their ministers at the staff's end, and there shall be nothing but quarreling with them. For their ears are so itching, that a man shall hardly find one of a hundred who will not be glad to hear such matters, and to add some scoff besides, or else to make the sauce sharper. This is too common a case. Nevertheless, Saint Paul's doctrine extends generally to all the excuses that we be wont to make when we would justify our evildoing, or make men believe that the Crow is white.
First of all, therefore, let us have an eye to the ground that Saint Paul treats of here. Now the case concerns the finding of the ministers of God's word. He wills men that they should not beguile themselves. And why so? For it is a fond thing to say, why should not the Ministers of God's word labor for their living, seeing they ought to give example unto others? When they come out of the pulpit, can they not spend the rest of the time in some labor, that they might not burden the Church? This will easily be received of such as gabble after that fashion, thinking themselves to have a good case, and to be
very zealous of the common welfare and of the order of the Church. But such men deceive themselves. For there is nothing in them but malice, and Satan thrusts them forth thereunto, to the end to make the world to loathe the doctrine of salvation, or at leastwise to set light by it and to scorn it. That is the very welspring, thither must we go, and there must we hold us.
So then, it is not without cause that S. Paul warns the Galatians, to beware that they beguile not themselves in using these fair colors. And secondly, we must also apply this warning of Saint Paul's generally to all the covers which we take in going about to disguise things, for we will always have wherewith to clear ourselves, if men will believe us: And there is not so very a naughty pack but he will still have some shift to conceal his own shame before men. Even if we were a hundred times convicted, yet the Devil would ever put some device in our mind, to set a good face upon a foul matter. And because we are inclined thereto by nature, and hardened therein by custom: it stands us the more in hand to mark the thing that Saint Paul tells us here: which is, to beware that no man beguile himself, and that we err not willfully.
For it is certain that hypocrisy shall never deceive men, till they beguile themselves willingly and wittingly. The hypocrites shall now and then be deceived, and yet notwithstanding, be convicted therewithal, and they shall have such heart-bitings, that they shall be the first that shall condemn themselves, though all men else did acquit them. But there are that fall asleep, and bear themselves in hand that nothing is amiss in them. Yet cease they not therefore to have some pricking within them: and although they be blind, yet does God make them unexcusable, because he quickens them up, and they seek shifts still to entangle themselves in, so as they
themselves perceive not the mischief, that they might repent them of it.
You see then that the worst kind of Hypocrisy that can be, is when men deceive themselves by fond flattery in alleging this and that, and in seeking to shift off the matter, not only before men, but also before God. Now S. Paul says here, that God will not be mocked. And if he should say, that such as beguile themselves after that fashion with their fond excuses, are mockers, yea and very mockers of God. For if we bear such reverence to God as we ought to do: it is certain that when we be cited before his majesty, we would sound ourselves to the hard bottom of our thoughts and affections, so as there should not be anything that were not examined to the quick.
All they then which make so light a matter of coming before God, as though he were but some little babe and might play with him at their pleasure, do thereby show themselves to be full of ungodliness. Now, therefore, we see how profitable this text is for us, where Saint Paul having warned men that they should not beguile themselves, adds that God cannot be mocked. This should seem not to make to the purpose. For what though we be deceivers? Does it therefore follow that we be mockers of God? Yea, says Saint Paul. And for proof thereof, you seek vain shifts to your selves. But if you looked rightly upon the deed, and were not wrapped in your own maliciousness: surely you should have a righter judgment than you have.
What causes you then to fall asleep in your so fond excuses? It is because you consider not that we must all of us appear at God's judgment seat, and that it is He who searches men's thoughts, and from whom nothing is hidden. But you take Him to be but an Idol; you would bear Him in hand that He ought to be contented with your
fools' baubles: and when you have beguiled men and laughed them to scorn, you think that God is of the same stamp, and use yet greater boldness towards Him. Therefore it is certain that all such as flatter themselves and seek starting holes, are Infidels, and the thing itself shows them to be plain mockers of God.
Now although this saying be short: yet ought it to make us quake, for as much as we hear so great a thunder, or see such a lightning coming upon us from above. And I pray you, is it a fault to be pardoned, when men that are but stark rottenness, do so vaunt themselves against God, yea even to mock at Him? Surely we know it is the greatest reproach and spite that can be done unto a man, to laugh him to scorn after that fashion. If it be intolerable among us that are nothing: will God suffer Himself to be mocked? Saint Paul therefore has well given us occasion here to look narrowly to ourselves, and to walk plainly, and not to use our scoffing tricks, as though we thought to mend our market by it, for as much as God is provoked by it, as though we defied Him, or as though we intended to dispossess Him of His right, and to make Him believe that a man might pluck Him by the nose, and do all manner of villainy to Him and He not perceive it. Were this saying well marked, we would walk in another manner of awe than we do: but we see how men become Heathenish, yea even willfully, and wax so hard-hearted, that they regard neither shame nor honesty when good or evil comes in question, but you shall see them corrupt and pervert all doctrine with full mouth, and cast out blasphemies against God.
You shall see then nowadays that all Tables, all houses, and all streets are full of mockers of God. And whereof comes that? It is true that there are many Hypocrites and self-soothers: Howbeit, the Devil has so possessed some, that they spit openly , that is to say, they defy God without any remorse of conscience, and thereby it appears that
they be given up to a reprobate mind, and spirit of madness. And whence proceeds such malapertness of advancing men's selves so against God? As I told you before, it comes of the said hypocrisy, when we think to disguise things in such wise by our subtle sleights and fair replies, that there is no more difference betwixt white and black.
So much therefore does it behoove us to bear well in mind this warning of Saint Paul's. Now hereupon he proceeds with the matter that he had touched, in so much that he extends it yet further, in saying that look as we sow, so shall we reap: He that sows in the spirit shall of the spirit reap everlasting life, and he that sows in the flesh, shall reap corruption.
In short, here Saint Paul likens all the study, care, and pains that we take, unto seed which husbandmen sow. For wherefore do men busy themselves about this or that, or wherefore do they travel and take pains, but for some end which they have purposed to themselves? I say, even because they hope for fruit to their commodity: that is the very cause why they be not weary of their labor. As for example: he that intends to get much, will suffer hunger and thirst, cold and heat, and nothing will appall him. And why? For his covetousness carries him on still, so as he forgets all things else, and torments himself more than if he were in his enemy's hands: nay, his enemies would not torment him so much.
So then, when a man takes great pains to gather goods, it is like the sowing of a husbandman: and he hopes that harvest will come, and that he shall gather it up again in the end. He that would advance himself to the worldward, dares not sleep half his fill: and what seeks he by his watching? To come to some honor or worship, and to win credit. Well then, Ambition is the harvest of them that covet worldly
honor. Their desire is to gather. And what? The thing that their own nature likes and longs for. Even so is it in all other things. Like as an unthrift will labor to satisfy his appetite, and he will not stick the rather to do some lewd prank, as to play the bawd; or some other like thing. And to what end? To the end he may eat his fill and fare delicately or else play the drunkard. And othersome fall to robbery and murder that in fine they become arrant Thieves. Lo whereunto men's lusts bring them. For they purpose with themselves to make a harvest: that is to say, to have the thing that they lust for though it be to their ruin and confusion. But however the world goes, if you consider why men give themselves to one thing or other: you shall find that they always hope for a harvest. So then, the things which they do, are the seeds of the labor which they hope to gather fruit of. Here Saint Paul says, that after as we sow, so shall we reap. And afterward he opens himself in saying, that the one sort sows to the spirit, and the other sort to the flesh.
Now to sow to the spirit, is to withdraw a man's self from the world and from this transitory life, and to know that we are created not to tarry here beneath, but to pass forth on till we be come to our inheritance: and that our life is not to be here but for a little while, and to walk away (as has been said in the Psalm that has been sung and shall be sung again),* so as our being here, is not to abide here forever, nor as though we had an everlasting dwelling place: but God gives us as it were a short walk, and causes us to make but a turn or twain, and straightways after says unto us, "Come away Sirs and return into dust," as Moses also speaks in his song.
Seeing it is so, if we bethink ourselves well to renounce all our own lusts, then shall we sow to the spirit, that is to say, we shall see that it behooves us to apply all our study to the heavenly life whereunto we are called. You see then how the one sort, of whom the number is
very small and scant, do sow to the spirit, because they start not out into worldly cares to be tied to them, but consider that God calls them higher, and therefore prepare and endeavor themselves to come thither. The other sort do sow to the flesh: that is to say, they are so wholly possessed with a beastly affection, that to their seeming there is nothing to be compared to this life. And truly if you mark at what mark men shoot, you shall find that the world holds them back well nigh all. You shall scarce find one among a thousand that goes any further, to consider that this world is but a shadow that vanishes away, and to bend themselves earnestly and rightly to the heavenly life.
Therefore all men well-nigh do sow to the flesh. True that their respects differ. For one is a whorehunter, another a drunkard, the third a niggardly pinchpenny, and another a spendthrift. Then if you look upon the humors of the men, they are diverse and as it were repugnant, so as the one hates the other. And wherefore? Because (says he) he is not of my nature, he and I cannot agree. But however the world goes, if a man sift them, he shall find that all of them sow to the flesh. Therefore there are many sorts of sowing: but yet notwithstanding all of them stick fast here beneath, so as they cannot consider whereto God calls them, and whereto they ought to apply themselves. For some would be rich, some would have honor and credit, some would live at their ease, and take their pleasure, some would have this, and some that: but in the meanwhile all of them pore upon this transitory life, and cannot lift themselves up. Now Saint Paul says, it is good reason that we should reap according to our sowing. They then which do so give themselves to the world and sow to the flesh, shall (says he) reap corruption: that is to say, in the end they shall perceive that all the things which they esteemed so highly, were but smoke. True it is that this word Corruption might be taken for everlasting death: but that is not Saint Paul's meaning. For
he intends to say that men are destitute of wit and discretion, when they will needs entangle themselves in their blockish and gross cares.
For why? if a man ask them: "Go to, what is the world?" They will say, it is a shadow that slips away. And what is our life? It is nothing. And what are the goods of this world? They be but a dream. All of them will say thus much, and yet nevertheless they be so ravished, as a man cannot tell how to pluck them from it, and the Devil holds them as it were bewitched, so that God cries out at their ears, "Wretched men where are you," and yet they go on still to plunge themselves deeper in the quagmire. And although they know well enough that all their lusts are nothing, and that this life slips swiftly from them: yet will they needs be wedded to it still. Although then that God does cry to these unadvised folk to bring them into the right way: yet are they so dulled that they cannot obey either the Counsel nor the warnings which they hear. Thus you see why Saint Paul says, that such as have sown after that manner, shall of the flesh reap corruption.
But they (says he) which sow to the spirit, (that is to say, which know that there is a much preciouser life than this wherein we be, and set their whole affection and mind thereupon) shall reap of the spirit everlasting life. That is to say, because they have been governed by God's spirit, and have labored to come unto him and to be knit to him: therefore is their reward also ready for them.