Part 23
Now here first of all we are warned, to think better upon all our thoughts, doings, attempts, wishes, and endeavors, and to consider well to what end they tend. For this similitude shall always be found true, that we do then sow, when we apply our labor or travail to anything. Therefore let us look well to ourselves, and consider that although God will have us to gather Corn and wine in this world for
the sustenance of our bodies: yet notwithstanding he calls us yet higher, and will not have us to be held still here. Wherefore let us learn to seek first that God may reign, and bear rule, so as we may yield ourselves wholly to him and his righteousness, and that the care of this transitory life dull us not, as I have said before: but that it may be as an income to the principal whereunto we must go, that is to say, to the kingdom of God.
To be short, let us consider that God has put us into this world to sow, that is to say, not to be idle nor unoccupied. And how? Truly the Ministers of God's word ought to sow, to the end to gather in such a harvest, as they may offer up to God as a holy offering. And their sowing is to teach faithfully, to the end that God's word may bring forth fruit, and his name be glorified and blessed, accordingly as our Lord Jesus Christ said to his Apostles,* "I have chosen you to the end you should go and bring forth abundance of fruit, and such fruit as shall last forever." The ministers then have this peculiar to themselves: howbeit all of us in common must sow to eternal life, that is to say, we must pass through this world as strangers, lifting up our minds to the heritage where we should rest, and whereunto also it behooves us to apply all our endeavor.
And even when we travail for the sustenance of our bodies, let it be always with tending to the said mark, according as it is said that we must not live to eat but eat and drink to the end to be conveyed to another life: and that our living in this world is not to settle here, but to attain to a higher thing, that is to say, to the heavenly life. Since it is so, whenever any man busies himself to get his living, whether it be by tillage, or by some handicraft, or by trade of merchandise, or howsoever it be, in all the cares that we take for ourselves or for our households, let us always shoot at a higher mark. For surely it is a naughty thing, if a man busies himself but only about the getting of
his living, and have no regard of God's service. For in the getting of his living he ought to consider thus with himself: "How will God allow of my doing? How will he accept my service?" Truly that will he do if I walk not after my own lusts, if I look that I do no man wrong, and if I busy myself faithfully about the thing that I am bound to do. This (I say) is the way for us to sow: that is to wit, that we be not wedded to the world, nor held down here beneath, but that we may always mount upward to the life of heaven.
Now then let us look well upon the means of sowing after that sort: that is to wit, of sowing to the spirit, says Saint Paul. Wherefore let us consider that we be not as Asses and Oxen that toil and labor, and afterward do eat and drink, and are fed as reason and good right require: but that God has adopted us to come to the life of heaven. Therefore let us sow to the spirit; and cut off all that may hinder our mounting upward, let us shake them off as hurtful things, and assure ourselves that all such as labor to get reputation in this world, shall in the end find themselves disappointed. Why so? For they shall see plainly that it is but corruption. When he that shall have gathered great abundance of goods comes unto death, he has so much the more grief, because he made this world his paradise.
Therefore he then gnashes his teeth at God, and he storms and torments himself much more than if he had not taken so much pains to gather. Thus you see that such as have sowed in the flesh, perceive [at length] that they have sowed to corruption because they gather nothing else but corruption: but it is all too late, and therefore let us bethink ourselves. And although we, men beguile themselves, and to make their reckoning that it is a happy life to have all things that they wish, as commonly every man is ruled by his own liking: although we see men storm after that fashion: let us learn to do otherwise and consider that God calls us to an everlasting life, which he sets
continually before us by his Gospel. Let us set our whole minds upon that, and let all our intents and desires tend thitherward, and let us endeavor to profit more and more in the doctrine of salvation, that he may lift us up and draw us hence from beneath, according also as Saint Paul says when he tells us what the weapons of Christians are, making the doctrine of the Gospel to be our shoes. For it stands us on hand to be armed from top to toe, or else we should soon be wounded with the assaults that are given unto us in this world. After he has declared this (say I) he says that the Gospel must lift us up, and draw us from the corruptions wherein we be plunged, so as we may attain to the kingdom of God whereunto he calls us. You see then what we have to bear in mind.
Now as touching that Saint Paul says, that they which have sowed in the spirit shall reap everlasting life: he means not that we in so doing deserve so worthy and excellent a thing as the kingdom of heaven is: but he shows that the faithful having known their own calling, shall never find themselves deceived, though they seem wretched to the worldward. We know that God adopts us of his own free goodness: that is the groundwork of our salvation. He forgives us our sins: and that is our righteousness. For if he should consider us in our own nature, he could not but cast us away as loathsome and accursed: So can we find no grace at his hand except he admit us of his own free goodness. And we know also that our works are evermore imperfect and blemished with some vice, so as they cannot be accepted of God. We are sure that when we should go about to serve him and to do good, oftentimes we go clean backward, so that we are evermore in his danger. But however the world goes, when God has once adopted us to be his children, buried all our sins, and showed that he likes well of our service though it be imperfect: then declares he further and adds as an overplus, that we shall not be deceived in dedicating our lives unto him, and in laboring for the heavenly life. It is true that
men will laugh us to scorn. "Behold these fondlings," say they: "see how they martyr themselves? And wherefore? for the kingdom of heaven. And who has brought them tidings of that? It is I wot not what a kind of Religion that beguiles these folk, and in the meantime they be poor outcasts, in whom there is neither courage nor anything else." According whereunto we see nowadays, that such as stand upon their reputation, do rail upon us saying: as for these wretched silly souls what think they to do? Lo how we be scoffed at, because we covet not to advance ourselves nor to be in reputation of the world. Although then that we be so scorned, let us give ear to the promise that is made us here: which is that if we follow our vocation simply, we shall perceive that God who has begun is faithful, and that his intent of winning us unto him is our sovereign welfare, and that he not only seeks our profit in all respects: but also will through his infinite goodness show himself a father and Savior towards us.
Therefore let us strain ourselves to the utmost to come unto him, let us dedicate ourselves wholly to him, and let us give over all worldly things that may hinder our coming unto him, I say let us give them all quite and clean over, seeking continually the things that may guide us upward, and let us continue in them to the end. And if we do so: surely our Lord Jesus Christ will show that there is a harvest prepared for us, not of these worldly riches which are subject to corruption (for the costliest and richest apparel and deckings of this world shall be eaten with moths and worms: and there is neither gold nor silver nor anything else, but it perishes in the end. And moreover when men will needs take of them unmeasurably: they shall burst with the goods which they have heaped together, and they shall not only become unprofitable to them, but also they shall turn to their utter destruction. In stead of this then, we shall find that we have hoarded up a good treasure, which shall be laid up safe for us in the hand of God, to receive the fruit of it when we shall have finished our
course in this world, and continued the sowing of our seed, that is to say, when we shall have proceeded in the ways of our God without weariness, looking always up to heavenward, and withdrawing ourselves from the world as much as is possible for us.
And now let us cast ourselves down before the Majesty of our good God with acknowledgment of our sins, praying him to make us so to feel them, as it may bring us to true repentance, and yet notwithstanding we not cease to comfort and cheer up ourselves with his goodness, not doubting but that he receives us to mercy, at leastwise if we repair to him to be reformed by his holy spirit, till he have rid us quite and clean of all the imperfections and vices of our flesh, and renewed us after his own image, to bring us to the perfect righteousness whereunto we travel. And so let us all say, Almighty God heavenly father. &c.
The Forty-First Sermon,
which is the fourth upon the sixth
Chapter.
9 Let us not be weary of well-doing: for in convenient season we shall reap without weariness.
10 Therefore while we have time let us do good to all men, but chiefly to them that are of the household of faith.
11 You see how large a letter I have written to you with mine own hand.
We have seen the similitude whereby Saint Paul exhorted us to do good, so long as God gives us time in this world. For while we are here, we ought to apply all God's gifts to the service of Him and of all His, yea and generally of all men. For after as God bestows any ability or gift upon any of us, He binds him to such as have need of him and as he is able to help. Therefore we must be fully resolved of this, that none of us must be idle or unprofitable, but have an eye to the means that God has given us, to the end that every of us may make as it were a sacrifice of it unto Him.
And thereupon, to give us the better courage, Saint Paul says that in so doing we do sow: and God will not suffer us to be disappointed when we shall have endeavored to occupy ourselves about the things that he commands. We are of opinion that all is lost if every man seeks not his own profit and is given wholly to himself. But it is clean contrary. For although he who succors his neighbor forgo the thing that he bestows upon him: yet he puts it in good keeping, as he does who lays his seed into the ground, that is, to reap fruit of it in convenient season. Contrariwise there is a way for all to perish: namely if we be too gripple of the riches of this world, so as we have no care nor regard but of our own profit: we shall gather corruption, that is to say, all shall perish, as in very deed the world and the fashion thereof must needs pass and vanish away.
Thus you see what all the treasure is which they can scrape together, that endeavor to make their hand in this world. For as their life is flightful and transitory, so are all the goods that they shall have hoarded up, and all shall go to destruction. But if we can discharge ourselves of earthly cares, and look up to the kingdom of God,
although we seem to be diminished and made poor by doing good: yet shall not our treasure perish, but shall be well kept in God's hand till the last day.
However, as the Devil offers us many occasions to cool us, or to make us turn head back again, Saint Paul adds a very needful encouragement, which is, that we should not be weary of well doing. And afterward he adds that we must be patient, in waiting for the seasonable time of gathering.
Therefore where he says that we must not be weary, it is because such as have any good will or desire to do good, shall be plucked back by Satan's assaults, and by a number of comberances and let's which he will cast in their way. If a man walks abroad for his own pleasure, he needs not to be warned that he weary not himself. And why? For he chooses some fair beaten path, he keeps a measurable pace, and he goes at his ease: for he is not stinted to go thus many leagues in a day, but returns again as soon as his journey is not to his mind.
This warning therefore is for such as have long journeys to go, and not only one or two, but continual travelings. They shall perchance have hard passages, they shall have stony and shrubby ways, or ways that are miry and dirty, they shall have hills and dales. Such have need to be quickened forward, that they may be cheered and pluck up a good heart, that they tire not nor quail not in the midst of their journey. Even so is it with us when God touches us with his holy spirit, so as we be disposed to serve him and to do good to such as seek succor at our hand.
But on the one side we be plucked back by unbelief, because we be afraid that the earth will fail us: and if any man be to be relieved, we cast with ourselves that the like want and penury may befall ourselves. Thus you see we be plucked back, we be snarled in that
overcarefulness, and are insatiable in our lusts, and think we shall never have enough.
Hereupon also we be tempted to seek excuses. For we will allege [on the one side] that we cannot tell whether the party that complains have such need as he speaks of, or whether he be so greatly to be pitied: and on the other side that the world is so wicked and ungracious, that a man cannot tell to whom to do good, and that oftentimes the good turn is lost, and there is such unthankfulness, that it were better to let those complainants to endure hunger and thirst, than to give them occasion to offend God, in beguiling men after that sort and in laughing them to scorn for their labor.
There will always be found excuses and shifts enough to escape from well-doing, as experience shows too much, specially considering that we be so lazy and faint by nature. So much the more therefore does it stand us in hand to remember this lesson which Saint Paul sets down here, which is, to hold still without being weary, yea verily in doing good.
This matter concerns the enlarging of our hearts, and of the employing of our goods (if we have any) to the relief of our needy neighbors. And we know that Saint Paul has begun at the ministers of God's word. Nevertheless he exhorts us all generally, for so much as God has knit us all together, and set us in the world with condition that every of us should consider wherein he may be able to help such as have need of him.
Let us apply our life thereto, that we pervert not the order of nature. Furthermore for as much as we be so lither and cold, and shall also find many occasions to hinder and break off the zeal that we have to discharge our duty. Let us overleap all encumbrances, and pluck up a good heart that we quail not.
And the more that the world is nowadays come to the top of iniquity, unthankfulness, and malice, the more does it stand us in hand to tread down such temptations, rather having an eye unto GOD, than to the unworthiness of the persons that are to be succored. For how much lewdness soever there be throughout the whole world: yet will God continue always unchangeable in his purpose: that is to wit, he will have every of us to consider his own ability, and the measure that is given unto him, and that we be not born to ourselves, (for God hath not created us to that intent) but he will have every of us to thrust forth and as it were to constrain himself to help such as desire succor of him: and although they crave it not, yet if we see them in necessity, he will have us to relieve them by such means as he offers.
The very heathen men had skill enough to speak such language. Therefore it is double shame to us if we know not wherefore God hath created us, and wherefore he shows himself so bountiful towards us. Truly he could well have disposed the world in such wise, as no man should have wanted, and every man might have forborne other. But he offers us matter of pity and compassion, to show whether there be any kindheartedness in us or no. Now we must also mark well the promise that Saint Paul adds: which is, that we shall reap or gather in seasonable time. True it is that we were not to be excused, though there were no reward at all, but that God should say simply that he will have it so: for it is sufficient that he has set us in the world, and fed us with his bounteousness, and it requires at leastwise that we should be wholly at his commandment: however, for as much as he sees our feebleness and slowness, he adds this furthermore to make us pluck up a better heart, saying, that none of all our doings shall be lost.
For he does as it were take them into his keeping, and will deliver us them again, yea even with a greater profit than we could have hoped
or wished for in the world. He that has money in his pouch, and sees a commodity offered him, will lay it out on all sides: for he presupposes that he shall lose nothing by it, but that besides the return of the principal, he shall be much increased by the profit that will rise to him of it. Truly if a man be about to lend money, or to put it to some traffic, he will look twice or thrice to it that it may be sure: but finally if he spy a rich man that is able to pay and of good credit: he concludes by and by that he may well trust him.
But though God assures us as much as may be that whatever we put into his hands shall return safe unto us, and that we shall have greater gain of it, than of all the things that we can do in the world: he has not so much credit among us that we will trust to his word: no, we be deaf on that side. First of all therefore, to the end we should not be thrust out of the way by meanness unkindness: our Lord says, whatever you do to the least, or to the most despised of these, I accept it and acknowledge it as done to myself. To be short I receive it as of my own hand. Lo how God speaks as in respect of the word profit.
Also he adds a promise, that there is no usury nor gain so great, as the profit that is to be hoped for at his hand, so we shut our eyes against worldly things, that they hold us not back, but bestow the things that he has put into our hands, and which he has committed to our charge, as he appoints by his word. But whereas God speaks after that manner, not once or twice but many times, so as if there were but one drop of trust in us, surely we should be fully resolved of it: yet notwithstanding we persuade we be still fastened here below, and cannot believe nor persuade ourselves, that God speaks in good earnest.
Therefore it is not without cause that Saint Paul sets down the promise, that we shall gather or reap, as if he had said, you wretched men, you stand upon thorns when any profit is showed you, and although the issue be uncertain, yet your covetousness drives you to it, and every of you is willing to disburse your money. Lo here, God which is true and cannot lie, assures us oftentimes, yea and warrants us that whatever we put into his hand shall yield us inestimable gain: and yet we cannot find in our hearts to believe him for all his promises which he makes unto us. And can we do him a greater wrong? He for his own part owes us nothing: whatever he promises us, is of his own good will without being in any wise bound unto us, and yet can not anything induce us to serve him.
Therefore, mark well what Saint Paul tells us, to the end that every one of us may endeavor to amend this cursed root of covetousness, which is so deeply settled in our hearts that we must be fain to enforce ourselves when we should follow wherever God calls us, and especially when we should play the faithful stewards in dealing forth the goods which he has put us in trust with. However, let us mark the words which he adds, "in convenient season," says he. And this serves to confirm and strengthen us in patience. For we would have God to show us today or tomorrow, or rather out of hand, what the profit is that he speaks of.
The husbandman will hold himself quiet when he has laid his seed in the ground. Afterward, he sees frost and snow, wind and rain, heat and cold; and yet, nevertheless, he waits still for the coming of harvest. They that occupy the trade of merchandise, put forth their money, yea and their own persons also in great danger: and in the meantime, their silver goes and runs, and is shifted too and fro: and yet notwithstanding because they are accustomed to buying and selling, they know well enough that they shall not receive any profit
at the first day, but must be fain to wait till the time comes. However, there is hoping or looking for present gain when we have to do with God, and yet notwithstanding, we must think ourselves out of all doubt of it, in so much that the time ought not to seem too long, if we look up to the everlastingness of the kingdom of heaven.
And yet for all this, no man is patient. We will be quiet enough so long as we hazard and adventure our goods. And is it not a very pitiful case, that when as God tells us that he will be a faithful keeper of the things that are to be spent [in his service], we fall into sorrow and unquietness, and bear ourselves in hand that all is lost, if we see not the thing performed out of hand? You see then that the thing which we have to mark upon this saying, is that we must bridle ourselves till the convenient time be come. For it is not for us to appoint the certain day: that must remain in the hand of God.
Therefore, let us be contented that he exercises our patience, and the time shall not be prolonged further than is for our profit. Furthermore, Saint Paul meant also to draw us from the world, for we desire temporal profit. No doubt but we will be well contented that God should give us it: but yet therein we show ourselves to be altogether earthly. For if a man do any alms-deeds, although his intent be to serve God: yet could he find in his heart to receive by and by for every penny a shilling, or rather a crown, and under color of doing some small alms-deeds, he would seek to rake into himself on every side.
For as much then as we would chaffer so with God: Saint Paul to correct such vice, says that we must look whether God calls us, that is to wit, to the great day, at which every man shall have his wages. So then although all seem to be lost as in respect of this world, and of this present life, yet let us not cease to trust still in God, who is a
faithful keeper of our pawns and gages, and will do much more for us than we can hope for, so that we on our side have patience. Hereupon he concludes, that while we have time and leisure, we must do good to all men, and especially to the household of faith.
Now, in saying that we must labor to do good while we have leisure: he sets before us the shortness of our life. And we see an ungracious malady still in us in that behalf: for every day seems as a year to us. Will there never be an end, say we? Must we still continue in this plight? Will we ever be new to begin? Lo how every one of us thinks the time to be overlong that is spent in well-doing. And thereupon, "O," say we, "I shall come soon enough: for if I spend myself today, and one come to crave of me tomorrow, I shall want wherewith, and therefore I were better to spare myself. Now these delays are such as a man shall never find time to do good. For every man would prefer his fellow before him, not of purpose to follow him in doing good, but to hold himself still at a stay."
But contrariwise Saint Paul tells us, that if we consider the matter advisedly as it is indeed, we shall find ourselves to have no great leisure of all the time of our life. For although we did never cease, but every man enforced himself as much as were possible, to spend himself in the serving of his neighbors: yet were it never a whit too much. We see that as long as we be in this world, we must still be in charge. We see we must be fed and clothed while we be children, at which time we cannot earn the value of a pin, and other folks must be fain to travail for us.
Very well: are we come to years of discretion? Yet have we need to be oftentimes helped and succored, I mean even the richest sort of us. For there will come some sickness, or other adversity, that shall pull down them which think themselves to be lustiest and strongest.
Again, we shall have need of so many things and be so combered for ourselves, as we shall scarcely be able to impart the hundredth part of our duty to those whom we owe it to by God's appointment. They (I say) which are rich and have store of goods, even they having also a good will, (do what they can, and travail they never so much without ceasing) shall hardly or never be able to discharge the hundredth part of their duty towards those whom they be bound unto.
Therefore when all is well considered, we shall find that we have no great leisure to do good to our neighbors. For when we come to old age, it is a returning again to a second childhood, so as we serve to no more purpose than little babes, saving that we be more chargeable, because we be wayward and uneasy to content: everybody must be combered with doing service to us, and when all is done, we be utterly unprofitable.
Hereby then we see that we have no great leisure to do well: and therefore it behooveth us to strain ourselves so much the more, while God gives us convenient time. When a husbandman sees fair weather, "Ply it sirs, ply it" (says he), "we cannot tell whether it will rain or no: we must go dig our vines, we must go till our ground, we must sow our seed, we must do one thing or another while the weather serves, for we cannot tell how long it will last." Likewise doth the merchantman when he has a voyage to make, and likewise do all other men.
And now comes that travail or labor in question which God calls us to. The case concerns sowing, yea even to the spirit, and to the incorruptible life: and yet for all that we say we be none of the hastings: we may well delay it yet a year hence, yea two or three years
hence, that is to say, from henceforth forevermore: such is our negligence and coldness.
Therefore let us learn to practice this warning that is given us here by the Holy Ghost: namely to do well while we have leisure, for we shall not have it ever. And it is a special favor that God grants us when he puts into our hands wherewith to succor our neighbors. And in so doing he gives us some token beforehand that he avows us for his children, and if we can find in our hearts to impart his gifts to such as have need of them, it is a mark of his image that he puts into us.
Now then if we be willing to serve their turns which crave our help, when we have means wherewith, and opportunity to do it: surely God does us great honor in it. And we wot not whether that leisure shall last with us still or no: For we see how he plucks away his goods from these Cormorants, and from such as are like Seagulls: we see how he strips them miserably, so as they be driven to seek succor themselves, and are not regarded, because they have been so full of cruelty, that they had no compassion upon such as sought their relief.
Seeing it is so then: Let us mark that our life is but short, and passes away swiftly, and that occasions of well-doing slip away quickly. And therefore let us ply it according as our Lord gives us leisure, yea even towards all men (says Saint Paul) but chiefly towards the household of faith.
Now when he says to all men, it is to show us that although men discourage us to do them good, yet we must not cease to do still as God commands us. For (as I have touched already) we must not look what every man is, nor what he deserves: but we must mount up higher and consider that God has set us in this world to the end we should be united and knit together: and that for as much as he has
imprinted his image in us, and we have all one common nature: the same ought to move us to succor one another.
For he that will exempt himself from relieving his neighbors, must get himself a new shape, and show that he intends to be no more a man: for so long as we be of mankind, we cannot but behold our own face as it were in a glass, in the person that is poor and despised, which is not able to hold out any longer, but lies groaning under his burden, yea though he were the furthest stranger in the world. Let a Moor or a Barbarian come among us, and yet in as much as he is a man, he brings with him a looking glass, wherein we may see that he is our brother and neighbor.
For we cannot abolish the order of nature, which God has set to be inviolable. So then we are bound to all men without difference, because we are all one flesh, as the Prophet Isaiah avows, saying: "Thou shalt not despise thine own flesh." As if he should say, they that are niggardly and pinching, and shrink away when they should do good, do not only despise God, and reject his word: but also are ugly monsters, because they consider not that there ought to be a community among all men.
Thus you see why Saint Paul says expressly, that we must endeavor to do good to all men, yea even to such as are unworthy, even though they were our deadly enemies. Truly this is hard, and contrary to our inclination: but yet therein God tries us so much the better.
For if we do good to such as deserve it, or to such as are able to recompense it: it is no declaration or proof that we be willing to serve God: for it may be that we had respect to our own profit. And as our Lord Jesus Christ tells us, the Heathen men, and the worst men in the world do as much as that comes to. How so? They consider with themselves, I have need of help, I must win me some friend. Then if
we single out such as are worthy to have good done unto them, and such as are able to requite like for like: it is no right proof nor certain trial that we be willing to employ ourselves as God commands us. But when we wink at men's unthankfulness, and are inclined to pity, only in respect of their poverty and misery: then do we surely serve God.
And if we be once at that point, certainly (as I told you before) we shall endeavor to do good to all men, so as we cannot find in our hearts to break the indissoluble bond whereby God has knit and united us together. Therefore the furthest strangers in the world are neighbors near enough unto us, though they be neither our parents, our kinsfolk, nor our acquaintance. And why? For we are all of one flesh, and we bear all one mark, which ought to persuade us to do what we can possible one for another.
But however the case stands, Saint Paul commends unto us chiefly the household folk of faith. And he uses the word Household folk, to touch us more to the quick by that similitude. For although nature teaches us that we ought to succor such as are in necessity: yet notwithstanding they that are of one household are more inclined and willing to do good one to another.
You see here what degrees are among men, how all know that there is a certain mutual bond, so as if they forsake even the furthest strangers of the world, therein they forget themselves: yet notwithstanding forasmuch as it is hard for a man to reach out himself so far and wide: therefore men are not so much inclined to do good to unknown persons, except it be in extreme necessity. For then how hard hearted so ever we be, every of us is moved to put to his helping hand to succor a man, when we see him in imminent danger.
Yes and this pitifulness is so ingrained in us, that it will extend itself even to the brute beasts: and therefore much more reason it is that it should extend to those that are created after God's image as well as ourselves. But as I said, if a man be in extreme necessity, then are we more earnest to help in need. And when we be of one country and language, then we see ourselves somewhat nearer one another, and that increases the affection which otherwise in general would be but cold.
But when there befalls any friendliness and familiarity of neighborhood, that is yet more: according as we see that they which be of one Country will say, "Seeing that God has brought us thus near together, let us at leastwise endeavor to serve one another's turn." Again, we see that the neighbors which dwell in one self-same street, and communicate familiarly together, are as kinsfolk and near of alliance. Now then it is much more reason that they which are all of one house, and are gathered as it were into one little corporation or body, should be held as it were fast linked together by God: and that he should embrace them as if a father should hold all his children about him.
For as much then as we ought to be so much the more moved to employ ourselves with the better courage, seeing that God has so knit us together, and brought us so familiarly near one another: Saint Paul says that all the faithful, and all those that profess the same Gospel which we do, are as household folk of one self-same house. And in very deed the Church is called God's house, and he sits over in the midst of us. When the Scripture speaks so, it means not that our uniting together must be in such a material Church or Temple as this is: but that although every man be at home in his own house, yet God has in such wise gathered us together to himself, that we be as it were household fellows one with another, and we be not only Countrymen
of one Realm or kingdom, but there is yet a certain nearer alliance, which ought to hold us more close together.
To be short, when as it is said that such as intend to be God's children must dwell all together in one house: it is to show that there is as it were one common brotherhood among us. And although earthly brethren go asunder one from another, and every man gets away by himself: yet must we always continue in the unity which God has set among us. Since we hear this, must we not be worse than beasts, and crueler than the brute and wild beasts, if we be not moved to bestow God's gifts to the relief of our neighbors, I mean of the faithful?
Now then we see that Saint Paul's meaning in effect is, that seeing God has bound us to do good to all men, because they are our own flesh: no malice ought to hinder any of us from endeavoring to discharge himself generally towards all such as God offers to him, and in whom it is his will to try our kindness. And yet notwithstanding that for as much as he has gathered us into his flock, and knit us together in his name, and we call upon him as our father with one mouth: it behooves us of duty to be as brothers one to another.
So that if we mind that he should allow us for his children, we must so advance the adoption whereby he has chosen us, as we may declare unfeignedly by our doings, that we mind to show that we take them for our brothers, whom God has so gathered into his house and Church. Thus you see what we have to remember upon this Text. Wherefore let us no more use these fond excuses to say, "I wot not who he is, I know him not." But he is not known of God? yes: and yet notwithstanding thou disdainest to open thine eyes to look upon him
that is thine own image, yea and whom God takes for one of his children.
Thou knowest not him, and yet behold how God vouchsafes to cast his eye upon us which are most miserable, yea even he who has so high and terrible a majesty, that the very Angels of heaven do tremble before him with all humility. You see then that God our sovereign Lord looks down upon us that are but wretched worms of the earth and filthiness: yea and he not only vouchsafes to say, "I know you:" but also protests, "I have adopted you for my children, you are my workmanship, you are mine heirs, you are after a sort my members."
God vouchsafes to speak after that fashion: and we be so full of pride and stateliness, that we despise such as are as good as ourselves, and most commonly much better. So then who can bear with such pride? To be short, they that are so strange in withdrawing themselves from their brethren, and will not in any wise communicate with them, deserve well to be wiped out of the book of life, so as God should blot and scrape them quite out, and deliver them into the possession of the Devil who is their sire, for he was a murderer and full of cruelty from the beginning.
Thus ye see in effect what we have to bear in mind, and how it behooves us to practice this lesson, wherein the household folk of faith are chiefly commended unto us. And so, seeing that God has vouchsafed to call us to him, let us show ourselves to set more by that grace and honor, than by all the goods in the world. And in proof thereof, let us also show that we have a brotherly affection to do good to such as have need of us, according to such opportunity as God shall give us, and according to the measure of our ability.
Now hereupon Saint Paul says, that the Galatians ought to consider, that he has written them a large letter with his own hand. And this serves to make them the more attentive, when they see what care he has of their salvation. For his commending of the largeness of his letter, was not to be paid for it by the pound (as they say) but to the end that the Galatians might know, that he meant to open his heart unto them, and that forasmuch as he saw them thrust out of the way into a wrong trade, and was loathe that they should perish, therefore he had not only warned them in a word or twain, but also confirmed his doctrine, so as they might perceive themselves to have been misled before.
Lo in effect whereat Saint Paul aimed. And by this text we ought all to take warning, to confirm ourselves the more, according to the means and helps which our Lord gives us to come to him withal. If God had but inclined his mind unto us in one word, yet had there been no excuse for us if we could not believe him, to submit ourselves with such obedience as becomes us. But when we see that besides his giving of the Law, he has also added an exposition of it, and moreover sent his Prophets to the end that the doctrine should always be of the more authority, and the things be made clear which else would have been darksome: and after his Prophets, sent his only Son who has brought us the full perfection of all wisdom: and finally his Apostles: so that he thought it not enough to give the Law, but also willed the Gospel to be published, and that the same should continue to the end, and stirs fit men still to instruct us: since (I say) that God does so much for us, and that he has such a care of our welfare, quickening us up continually without end or ceasing: must we not needs be so much the more blameworthy, if we be negligent and all this stand us in no stead?
Therefore let us not look at Saint Paul here, how the Galatians had little regard of him: but let us consider that God had raised him up, and meant to show how dear we are unto him, and how great store he sets by our souls, in that he would have his doctrine so confirmed. True it is that there are not past a six or seven leaves in this Epistle, and at the first, it should not seem to be so great a letter. But if we mark the substance and contents of it, surely we shall find here wherewith to confound the Devil, and all the wiles that he can bring with him, so as God's truth (which is our salvation) shall have the upper hand. Inasmuch that if we had no more but this Epistle, we might be sufficiently fenced and armed, to fight against all the lies, deceits & abuses which the Devil can allege to blear our eyes with.
But we have not this Epistle alone: but we have also so many other of God's testimonies, as are sufficient (as ye would say) to put out our eyes, if we list not to look upon them. And therewithal we have so many confirmations to help us: that although we were the stubbornest & wildest creatures in the world, yet might we be drawn to some knowledge, seeing that God tries so many ways to win us to him. To be short, he makes us to come unto him though we would not come by our good will. And if we go back whereas we should come forward: must not the rebelliousness that is in us be too intolerable?
So then, whenever and as often as we read this text, although it seems not to touch us, but to have been spoken only to the Galatians: yet let us understand that God casts us in the teeth, that his labor should be lost as unavailing among us, except we were furthered continually by the doctrine more and more confirmed. Howbeit he had much lever that we came with a cheerful courage. For he intends not to blame us nor to go to law with us, conditionally that we be so well advised as to say, Go to, I see now that my God deserves well
that I should hie me to him, if he did but beckon to me afar off. But he calls me wondrous familiarly, and is not contented with opening his mouth once for all and away: but he has also sent Moses and all the Prophets, he has sent teachers without number, he has sent his Apostles, yea & his own only son which is his everlasting wisdom & word.
Seeing then that God is so friendly to me, yea and advanceth me to excellent dignity, & seeing that by all means possible he showeth me his wisdom, whereby he seeketh to win me to himself, & continueth in the same without end or ceasing, early and late: should I lie still as asleep, without any more understanding or feeling than if I were a block? So much the more then doth it stand us on hand to take a better taste of God's word, & to apply all our endeavor thereunto.
And seeing there is nothing superfluous in it, and that we have need to be provoked to give ourselves to it: Let every of us be moved to apply ourselves thereto, & not say that the repeating of one selfsame thing is needless: but let us understand, that although men bring us no novelty, yet must we continually beat upon the selfsame lesson: namely that inasmuch as God hath sent Moses, the Prophets & Apostles, & overmore vouchsafed to have his doctrine put in writing: all this was done for our instruction: and that when our Lord Jesus Christ was sent at the full time, he uttered all that is requisite for our salvation, and moreover raised up men to be the instruments of his spirit, to show us his will and to bring us the tidings of salvation, (as he doth still at this day) who are witnesses to us of the things which otherwise should have been unknown to us.
Forasmuch therefore as it is so: let every of us agree thereto, and whether we read it every man alone by himself, or whether we be taught it publicly: let us be established in the word which it hath
pleased God to bestow upon us. Thus ye see in effect what we have to bear in mind, to the end we may have so much the greater good will to give ourselves wholly to this holy word, and that it may be received with the greater reverence, according also as it is well worthy to be.
But now let us fall down before the Majesty of our good God and father, acknowledging him as our judge except he bury our faults through his infinite mercy, and let us pray him to take us to mercy for our Lord Jesus Christ's sake, and in the meantime to grant us the grace to walk in such wise, as we may render a true proof that we are his children, and that his calling of us has not been in vain: and also to cause the same grace to avail in such wise in our hearts, that we may grow in it, and be strengthened more and more to serve and worship him all our life long, in true obedience to his holy word. And so let us all say, Almighty God heavenly father &c.
The Forty-Second Sermon,
which is the fifth upon the sixth Chapter.
12 As many as desire with outward appearance to please in the flesh, constrain you to be circumcised, only to the end they may not suffer persecution for the cross of Christ.
13 For even they themselves which are circumcised keep not the Law, but would have you circumcised that they might glory in your flesh.
It is not for naught that God hath so often warned the Preachers of his word, not to seek the well-liking and favour of men, but as it were to shut their eyes against all worldly respects, to the end that they gaze not here and there, nor be hindered to do their duty rightly. For we see it is impossible for us to discharge ourselves aright, unless we look up unto God, and turn away our look from men, because we shall be easily corrupted when we be so led, whereas nothing ought to bow us one way or another.
However, this constancy is chiefly requisite in such as should bear abroad God's word, namely that they be not led neither by ambition nor by covetousness to speak in favour of men, or to please them, and that they be not abashed at any threatening or peril. For experience shows that so soon as a man is afraid of his sin, or has respect of his own profit: he will be changed in the turning of a hand. True it is that such as covet men's favour after that fashion, will not at the first dash show themselves to be wicked and enemies of the truth according as our Lord Jesus Christ also puts a difference between the hirelings and the wolves.
After he has spoken of the good and faithful shepherds which seek the common welfare of the flock: he says, there are also ravening wolves or thieves which seek nothing else but to put all to spoil, ruin, and confusion. And these are they which fight openly against God, laboring and endeavoring to overthrow the pure doctrine of the Gospel. Nevertheless there are also which row between two streams, who do make a countenance to serve God. And truly some men build, however not for any zeal: for there is no soundness of heart in them.
Notwithstanding, so long as it is not to their cost, they set a good face upon the matter, so that the world is oftentimes deceived by them, and takes them to be the ministers of Jesus Christ: but yet their
seeking is but for wages, they are wholly given to their bellies. For proof whereof, if you do but threaten them, by and by they are dismayed, and they will turn the cat in the pan, so that whereas yesterday they seemed to maintain God's word, today they bend crooked and across. And why? For they see it is the way to please the world, and to profit themselves.
And for the same cause does Saint Paul now warn the Galatians to mark well, that such as had troubled them and thrust them out of the right way, were men given to their own profit, and by that means had brought their doctrine in suspicion. Heretofore he has already sufficiently discussed and showed by reason, that if we put our whole trust in Jesus Christ, the Ceremonies of the Law are henceforth superfluous: for they served but for a time, to show that it is not for us, to mingle any merit of their own, or any fond opinion of purchasing righteousness before God, if we be well settled upon the grace of our Lord Jesus Christ.
Saint Paul then has handled and laid forth that matter as much as needed. And now to the end that the simple sort may be the more moved: he turns his tale to the persons themselves, saying: Consider what is the intent that these men against whom I strive here, make such a mingling of the Ceremonies of the law with our Lord Jesus Christ. Is it zeal that moves them thereunto? or is it for that they are desirous to serve God? No: it is rather for that they are loath to put themselves in danger of persecution.
Seeing then that fear causes them to misfashion God's word: you need not to make any long inquiry to know what manner of men they be, and whether they are to be credited or not: for you see that their changing and transforming of themselves after that fashion, is because they would fain shun the battle. Now then seeing that they
be such traitors unto God through their cowardliness, deserve they to be believed, or to have any reverence yielded to their sayings? Thus you see Saint Paul's meaning.
But here all Ministers of God's word are taught to have such constancy and steadfastness, as they may not pass whether the doctrine that they bring be hated or beloved of the world, but go on still in their race, and not strike sail at every wind, nor be shaken like wavering reeds that bow to and fro: but always hold on in serving of God, what turnings and changes so ever happen, and what troubles and disorders so ever befall.
To be short, we must practice the thing that we have seen before: which is, that if we will please men's fancies, we must give over the service of the Son of God. Mark that for one point. And herewith all the faithful may receive a good and profitable lesson in this text: that is to wit, that they must look well upon such as seek their own profit and advantage, and are desirous to win favor with the world, and would fain be praised: for a man shall never have any hold of such folks.
They will not show themselves to be such at the first brunt (as I said before): for there are those who play the Pope-holy hypocrites, inasmuch that it seems that but for them the word of God would grow odious: and so long as it is well liked, they cast out fire at their mouths, and yet in the meantime you shall see them change their mind from day to day. If any peril happens, and they see that they must witness with our Lord Jesus Christ in good earnest: then show they their cowardliness, and in the end turn quite away, and change their coats as it is said in the Proverb. But however they fare, let us stand upon our guard continually, that we may believe such as walk uprightly, and start not out when they see the world confederate
themselves against them, no though there happen such rage as it may oftentimes seem that they shall be swallowed up, but which even when they see the perils present, do nevertheless continue in upright constancy: let us mark such men as God's servants.
But as for such as be variable and counterfeiting, which say now one thing and now another to eschew men's hatred, or for fear of persecution: let us beware of them, that we be not deceived and beguiled by them, for they be deadly plagues. And it is certain that we shall never be firm and well settled, except we have that discretion and wariness with us, according as Saint Paul shows us in this text. And this is very needful nowadays.
For what causes so many hypocrites to gabble against God's word, and to play the shameless brothels in maintaining the outrageous abuses that are to be seen in the Papadom, as their superstitions, idolatries, and errors: but for that they know well enough, that if they make not the pot to boil apace, they are like to starve, and should they not therefore hold fast the possession of their things? Again on the other side they consider also the danger of persecution for maintaining such doctrine: for you see it is condemned of the Princes and great men of this world, and therefore it is good sleeping in a whole skin.
See I pray you how an infinite number do nowadays disguise and falsify God's truth, and maintain all corruptions, because they are loath to suffer for Jesus Christ's sake. True it is that they are not rank Papists to blaspheme God's word openly: but yet they would fain have a mean, yea of their own devising. For they blame us of overmuch rigour and extremity, in that we condemn such as go to Mass, and bear themselves in hand that they worship not idols.
O (say they), how should that be, so a man think it not in his heart? Should men be driven so near hand as to make it a stumbling block, and a matter of life and death? To what purpose were that? God sets great store by our life, and although we should do amiss, yet will he have pity of our frailty. Surely they that speak after this fashion, have none other reason to move them, but that they see plainly that all the world is so sore inflamed against us, and it seems that we should perish and be quite confounded every day.
Thus you see that they flee back and labor to embattle themselves alone from the rest, when they see any danger appearing. But when we see these liver-hearted folks shun persecution after that sort, and loth to come to any hand strokes for our Lord Jesus Christ's sake, and winding and transforming themselves after that manner, only to have peace in this world: it stands us so much the more in hand to mark this warning of Saint Paul's, and to discern which are the true servants of Jesus Christ: that is to wit, they which regard not their own profit, nor would have men to fawn upon them, nor seek the belly cheer and honor of the world: but do simply content themselves with the doing of their duty, and pass not what wind do blow, whether it be tempestuous and stormy, or whether it be fair and calm: but to profit their hearers, and to maintain in all pureness the doctrine committed unto them.
If we follow the thing that is showed us here, surely our faith shall never stagger as many do nowadays, which know not what to do, and yet notwithstanding will say, I fear the troubles and diversities of opinions, and the bickerings that are in this world. Some can well enough say, it were meet that I should give myself wholly to our Lord Jesus Christ: but there are another sort which take a much pleasanter way, and would have a reformation but only in half.
And which of these shall I believe [say they]? Open thine eyes: for all they that allege any such excuses, seek not to follow the truth, but are well apaid if they can get some shrouding sheet to hide their shame, and would fain be flattered: but in the meantime, what gain they by it? For Satan leads them to destruction, and they are willing to follow him. Because they are afraid of their lives, they love the covert, and because they are given to pleasure, they seek their own ease.
Therefore, they must have such payment as they deserve. But however the world goes, Saint Paul declares that such as willfully become brutish are so overtaken by Satan and cast in such perplexity, as they wot not what to do: because they consider not that such as do simply bear abroad the truth of the Gospel, are no wavering persons, but such as keep on in pace, and pass not whether the world likes of their doctrine or not: but forasmuch as God has commanded them to speak, they do so.
Contrariwise, as for the nicelings who say it is good to beware, and not to cast themselves out of the Saddle, and would have men to counterfeit, and to bear two faces in one hood: it is certain that such manner of men are not led with any zeal or affection to serve God, nor have any regard of edification or of the welfare of the Church: nor (to be short) have any other care or respect, than to eschew all persecution, and to live at their ease, so as no man might fasten upon them. Now then, seeing that this is manifest enough: it is certain that all such as nowadays keep themselves so in their nest, do offend God, and are utterly without excuse. Why so? For Saint Paul gives us here an infallible mark, which shows us who are the true servants of God, and who are the hirelings whom we must eschew, that is to wit, such as seek but to feed their bellies, and to have their commodities in this world.
Hereupon he adds, to the end they might not suffer persecution for the Cross of Christ. No doubt but that under the word Cross, Saint Paul comprehends the whole doctrine, howbeit with a consideration, that it is right hard for a man to preach simply and plainly the things that are contained in God's word, but that he shall have many encounters. For although God spare us (us I mean who preach his word) and will not always put us to so hard trial, that our enemies shall have their swords drawn upon us: yet the world does never receive the Gospel so obediently, but that there is still some murmuring and speaking against it, as is to be seen yet still at this day, and must be yet hereafter. For our Lord intends to try the constancy of his faithful ones, and therewithal to show the invincible power of his word, in overcoming all the lets that Satan stirs up against it: according to this saying of Jeremiah, "They shall fight against thee, but thou shalt get the upper hand of them." Thus you see that God is glorified when the world and Satan straining themselves to the uttermost, are not able to let the truth of his course.
For this cause Saint Paul says, that they who be so variable, and do disguise God's word or falsify it; do shun the Cross, that is to say, the true preaching of the Gospel, even to eschew persecution. Now here again we have a very profitable counsel. For if we desire to serve God and his Church: we must always be ready to receive alarms. And although the fire be not yet kindled, or the enemies not yet armed to make so cruel persecution as they would, or finally our Lord do bridle all those that are weary of his word, and would fain shake off his yoke: yet must we be scorned at many men's hands, we must be defamed, there must be murmuring and railing against us, and we must put it up and harden ourselves against it. Yea and we shall see a thousand backbitings against such as employ themselves faithfully, even where the Gospel is preached. Some shall be arraigned as
felons, and some shall be indicted of this and that, and yet all shall be but stark slanders.
To be short, all such as mind to go through with their race, must prepare themselves to endure many temptations that might make them reel, if they were not settled in this point, that God must be obeyed in spite of the whole world. Mark that for one point. And here withal we have also to mark that this extends to the whole Church in general. Therefore when we hear the message of peace that is brought us in the name of God: let us not think to be in rest toward the worldward, but to have many troubles and encumbrances continually. And he that determines not upon that must needs shrink away from our Lord Jesus Christ: for he can never be any of his disciples, according as he himself declares with his own mouth, that such a man is not worthy to be of his school, and so he shuts them all out of the doors.
Wherefore let us learn that when we be once called to our Lord Jesus Christ, we must be partakers of his cross so long as he lists, according as it is said, that if we suffer with him we shall also be glorified with him, and be made partakers of the power that is showed in his Resurrection. But yet notwithstanding the sufferings which he endured must first be accomplished in us that are his members. True it is that he suffered as much as was requisite for our salvation: but yet must we be fashioned like to his Image, as it is said in the 8th to the Romans. Now whereas God spares us, so as we be not among Tyrants that might torment us: or if the wicked be not able to bite us, but only bark at us: or if he lets us be in peace: let us know that it is because he pities our feebleness, and that he spares us because he sees how weak we are. But yet for all this let us not flatter ourselves, but pray God to strengthen us so by his holy spirit, that whenever he shall call us into the array to fight, we may not be like freshwater
soldiers, but that we may have minded it a long time beforehand, that we must be made partakers of Jesus Christ's sufferings, to come to the glory of his Resurrection.
Now Saint Paul, having spoken after that manner, adds for a larger confirmation of his matter, that they who are circumcised, and who preach circumcision, keep not the Law: but only seek to glory in the flesh of those whom they bring to that Jewish fashion. In this Text Saint Paul does again accuse his adversaries of double dealing and utter hypocrisy. Why so? Circumcision was the mark of the same thing before the coming of our Lord Jesus Christ, whereof Baptism is the mark unto us at this day. For the Jews had record [thereby] that they were sanctified by God as his heritage. But yet for all that, they that mingled Circumcision with the Gospel, were utterly of opinion that the Law of Moses was to be observed, forasmuch as it was given of God, & that it was not at any time to be abolished. Here then you see that the covert which they took, was that Circumcision served for a sign of the keeping of the whole Law. But now Saint Paul lays to their charge that they keep not the Law: and therefore they do but mock God & men in making a countenance by an outward sign, to do the thing which they do not: for it is clean contrary. Now then we see Saint Paul's meaning. And as touching this speech of keeping the Law, it is sometimes taken for the doing or performing of all that is contained in the Law. But no man can keep the Law, that is to say, no man can discharge himself thoroughly of all things that the law commands. For it is not for nought that it is called an intolerable burden. Also we see our own infirmity, and there God shows us an angelic righteousness. How then is it possible for us to attain unto it? So then, if we take the word Law for a perfect and faultless obedience, no man keeps it in effect. Nevertheless the faithful being guided and governed by God's spirit, do keep the Law, that is to say, they walk according to the rule that is given them there.
Not that they run so swiftly as they should do, nor that they attain to the mark at the first brunt: but yet they go on still towards it, and God beareth with them, and layeth not their faults to their charge. The faithful then do keep the Law. But here Saint Paul speaketh of the Ceremonial Law, howbeit that by occasion he had showed heretofore, that all God's commandments could bring nought else but condemnation, except we had refuge to the grace of our Lord Jesus Christ: but (as I said) here he speaketh of the ceremonies and shadows. Now let us see what he meaneth by it. They (saith he) which are circumcised keep not the Law: that is to say, they have indeed that sign as a standard to make men believe that they be Jews, to the intent that they might not be hated nor persecuted: but yet for all that, they keep not the whole Law: for they take leave to despise all that should be matched with Circumcision. For he that is circumcised ought also to do sacrifice, to abstain from the meats that are forbidden by the law, to keep the days and feasts appointed there, to use the enjoined washings and purifyings, and to do diverse other things. But these men make none account of them. When they are in corners and no man sees them, they pass not what they do, neither make they any conscience at all to despise all the Ceremonies of the Law. Thus it appeareth that they do it not for any zeal, but only in respect of men.