The Fortieth Sermon, which is the third upon the sixth Chapter - Galatians 6::6-8

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.

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.