Part 3
obedience is to have our life answerable thereunto, and to show by our doings that we have not been taught in vain. That is the thing which we have to mark upon this speech where Moses says that we must confirm the words of this Law by performing them; yea verily, by performing them, not by only protesting that they be good and rightful (for that were but a small matter), but by straining ourselves to serve God, by applying our whole endeavor that way, and by fashioning all our works according to his will. That is the good confirmation: that is the way for us to protest that God is righteous and that he has given us a good, sure, and infallible rule, such as we ought to observe. Now we see in effect the contents of this sentence; whereby we must understand that God has not enjoined us a piecemeal obedience but will have us to receive his law to the uttermost in all points without exception. We see likewise that it is not enough for us to say that GOD has not commanded anything which is not righteous but that we also must show an accord and consent thereunto in our life by framing it after all his commandments.
Moreover, it behooves us now to see in what state we should be if this Curse should take place upon us. Certainly, all men are here denounced accursed. And this curse imports as much as if it were said that all are damned, all are lost, all are forlorn. Take the most righteous persons that ever were in the world, and by this sentence, they deserve to be cast away. There is neither Abraham, nor any of the patriarchs, nor David, nor all the Prophets, that can be exempted from this condemnation. God, by his Prophet, avouches Job, Daniel, and Samuel for the most righteous, and for such as were in manner blameless; yet must even they also be wrapped in this same curse.
And as for David, he confesses it with his own mouth, saying: "Lord, enter not into account with thy Servant, for no man living shall be justified in thy sight." There David speaks not of the common people only; but he puts himself also in the number. True it is that in other places he declares sufficiently that it was his whole seeking to serve
God, and that his desire tended that way; yet notwithstanding he acknowledged that he came far short of discharging himself or of having such perfection as was requisite. If he yielded himself guilty as well as other men, what shall we do now? But here is a dreadful sentence, and such a one as ought to make the hairs stand stiff upon our heads: "Cursed shall he be which performs not all the words of this law." And who is he that speaks this? It is God. Then is it such a definitive sentence as admits no appeal from it. For he will have all men to confess it to be so; yea, he will have every man to confess it with his own mouth. And what remains then for us to do? Where is the hope of salvation? Hereby we see that if we had but the ten commandments of the law, we should utterly be undone and perish, and that it behooves us to have recourse to his mercy, which outgoes his justice, as says Saint James. God's goodness then must take place towards us, to deliver us from the confusion wherein all of us should have been if the said sentence should stand, and that there should be no grace to outgo it. And truly Saint Paul in the third to the Galatians proves by this text that we cannot become righteous by our works, but that it behooves us to be made righteous by faith only; that is to say, by the mere grace of God, because we are condemned everyone if God enters into account with us. For why? "Cursed shall he be which performs not all the words of the law." If a man replies, "Yea, but if a man does perform them, why should he not become righteous thereby? And why should he not be paid his hire at God's hand according to his deserts?" Saint Paul presupposes that there was never yet any man found, nor any can possibly be found, which performs all the words of the law and all that ever God commands.
Indeed, it has been a common saying, That GOD'S Law is not impossible. And at this day when the Papists reason against us, they think it an invincible argument to prove their freewill. "Why should GOD have commanded us to love him with all our heart if we be not able to do it? It were too repugnant that GOD should exact more of men than they are able to do: nay, in so doing, he should be unjust and cruel." After that manner do the Papists reason. But Saint Paul, on the contrary part, says, "Cursed shall he be which performs not all the Commandments." And he presupposes (as I said before) that no man performs them, and that it is impossible to find any such man.
Whereupon he infers his conclusion, "Then is all mankind undone if they enter into examination of works so as men must be punished according to their deservings: GOD must needs cast them off and utterly damn them." And so we have an excellent lesson in this text.
For it is as much as if GOD struck down all the Children of Adam with one blow of a beetle, yea and thundered down upon them to fling them into such a dungeon of confusion, as they might perceive that in themselves they are all damned and perished. But we tarry not there. For when God has once humbled us, he gives us the fit means of deliverance from the condemnation, as shall be showed more plainly hereafter. But ere we proceed so far, let us consider how the Papists deceive themselves. They see well enough that no man performs the law of God; and although they forge the fantastical arguments which I spoke of, saying that God commands not anything which is not in the power of men to do, yet are they convicted even by their own experience that all men are sinners, that all men have done amiss (as the holy scripture also tells us), that there is not any man living upon the earth (as Solomon says) which sins not, and that all men have need of the grace of God. The Papists then, although they well see this, yet do they wrangle still, saying that that is before we be regenerated again by God's spirit. Nevertheless, if they be pressed, they must needs confess in the second place, that even the holiest folks are still imperfect, and that there is some frailty in them. And though they would not confess it, yet does the holy scripture show it, and every man feels it in himself. Now then, wherefore do the Papists so greatly maintain the righteousness of works, and bear themselves in hand that we deserve well to be recompensed, and that we purchase or earn the kingdom of heaven?
How comes it to pass that they be so brutish and so beastly? It is because they imagine that although we perform not the law, yet nevertheless we fail not to merit or deserve; and this they term a righteousness in part. They say that all men do amiss indeed; that is true: and that in that respect they be faulty before God, and through rigor do well deserve to be condemned. Nevertheless, that when they have the righteousness in part, that is to say, when they do partly obey the law: that doing of theirs is worthy to be accepted and to be put into the account and reckoning. And that is the thing wherein they glory so much. After that manner then there are deservings in men, though they perform not the whole law. That is for one point.
Again, they have another devilish imagination; which is, that when they have done amiss, they can make amends unto GOD by their own satisfactions, and can ransom themselves, so as they shall go scotfree, at leastwise in their own seeming. They will well confess in one word, we be endangered; but yet does it not follow that we have no means to shift it off, and to make GOD to accept in exchange, whatever we bring unto him. Hereupon have they founded all their good devotions as they term them, as Pilgrimages, Masses, and Yearminds, with all their free will devotions, as their fastings and diverse other things; in so much that even their Shrift is put among their works of satisfaction. Again the prattling of some Paternosters, the babbling before a Puppet, the chanting of some Mass, the setting up of some Tapers, and such other things, are all of them such recompenses as GOD cannot find any fault at all with them, howbeit, because they see themselves overcharged with those things: they forge a sort of petty inventions, wherewith to play with GOD. And therefore they have devised venial sins; in so much that if a man be tempted to wicked desires, yet he shall not have offended God, until he be willing and perfectly consenting to the performance thereof. If a man be tempted in himself, if a man be moved to do evil; all this is no deadly sin, say the Papists; it is but venial sin, and one sprinkle of holy water is enough to wash it clean away. But contrariwise, we know how it is said; "O Israel, what is it that thy GOD requires of thee; but that thou should love him with all thy heart?" Here you see how the righteousness of the Law is, that a man love GOD with all his heart. But he that hath offended is accursed. And all of us offend; and are not all of us then in danger of death? There is not that man upon whom GOD pronounces not this curse. Now when men have thought evil, so as they have been provoked to do naughtily: it is no sin (say the Papists), they be righteous still for all that. See how the Papists do fully mock God, in that they think that by some fond ceremony, or by a Mea culpa, they be discharged of their sins, and make account of them as of a thing of nothing. These are the starting holes which they have to mock God withal as a young babe; and that is a dreadful thing. But yet is it put in use in all their schools.
Nevertheless, we must not go to work after that fashion; but we must rather bethink us how the Apostle says; "That it is a dreadful thing to fall into the hands of the living God." Therefore we must not in this case break the bonds and yoke which he has laid upon our necks: we must not play the wild beasts: we must not think to beguile him by some fair show in making countenance to serve him, having in the mean while no good will to serve him indeed. For in the end he will show that his vengeance shall light upon all such as have lived like hypocrites and double-hearted dissemblers before him. What is to be done then? We must frankly refuse this gloss of righteousness in part, which the Papists have forged: for it is a device of Satan's, and even they themselves will well confess, that we cannot merit by any inward worthiness which is in our works. They say that all the worthiness of our works comes only of this, that God is acquainted with us; insomuch that when men have done all that is possible, yet will there ever be some fault to be found in their works, when they come before GOD. Not that all Papists are of that mind, there is not past one of a thousand that thinks so: but there is yet a far finer and subtler doctrine of Popery; which is, that works are not worthy of themselves, but because of the promise of the Law. But what manner a one is this promise? Let us come to that point. Behold, GOD offers himself to all men, and says that whosoever performs the Law shall be blessed; and contrariwise that they shall be cursed which step away from it. Thus you see that the perfect righteousness is the performing of the law. But as I have told you already, no man performs it; and therefore God is quit of his promise towards us.
Seeing that we on our side fail in our condition; he for his part owes us nothing. After the same manner also speaks Saint Paul thereof, saying; "If righteousness depends upon the works of the law, then is the promise to no purpose." Saint Paul in that place touches the matter to the quick. For why? Who performs the Law of God, that he can say, I have attained unto perfect righteousness in my works?
There is no such man to be found. Then is there no more certainty in the promises says he: & so consequently we be all damned, if we will needs ground ourselves upon our works. After that manner speaks he thereof, as well to the Romans as to the Galatians. And so let us mark, that God denounces us to be all condemned by this sentence, where he says, "Cursed shall he be which performs not all the things that are contained in the book of my Law." As for the pelting trash which the Papists call satisfactions, they are but mockeries. For GOD will be served with obedience. Moreover the releasing of our sins is freely bestowed, as the holy Scripture shows. And as for all the Satisfactions (as they term them) which men have forged; they serve to no purpose, neither does GOD accept any of them. When we fall to breeding of our own likings in our own brains, he refuses every whit of it. Therefore let us hold us to the grace of our Lord Jesus Christ, knowing that we be washed and cleansed by his blood: and it is the only remedy that GOD sets forth unto us.
Thus we have two things to mark: the one is, that if we should be judged by the Law of God, there needed no more but this foresaid sentence to damn us all, yea even the holiest Saints that ever were in the world. For no man has satisfied GOD'S Law; and therefore are we all condemned. For if the holy fathers which had an Angelicall holiness in this world, were notwithstanding faulty before GOD: what shall become of us? Let us now make comparison between us and them. How far off are we from the holiness of Abraham, the pureness of David, the soundness of Job, and the perfectness of Daniel? When these may be condemned, what shall we be? And therefore let us learn to shrink in our horns, and let every of us keep his mouth shut, as says Saint Paul when he brings us to the righteousness of faith, and to the mercy of God. The thing then which we have to bear in mind is that God has bereft us of all righteousness, to the intent to rid us of all presumption and pride, and that we should no more pretend to come to account with him, to bind him unto us, but that we should willingly condemn ourselves. Let that serve for one point. Now hereupon we have to consider the remedy which God has left: which is that yet nevertheless we be righteous by means of our Lord Jesus Christ. For he has delivered us from the curse which was due unto us: and for that cause was he hanged upon a tree, as says Saint Paul. We have seen heretofore in the one and twenty-first chapter, that as many as were hanged upon a tree were all accursed. Now when GOD made that Law, knew he not what he had ordained afore concerning his own only son, who was to be hanged on a tree? Surely it was an unchangeable decree, made even before the creation of the world. Seeing it is so; we be redeemed from the curse by our Lord Jesus Christ; and we must now match this sentence with the other which we have seen in the one and twentyfirst Chapter. Whereas it is said here, "Cursed shall he be which performs not all these sayings:" you see well that for want of performing them, we be confounded and of right as good as damned.
But yet herewithal, we must also embrace our Lord Jesus Christ, who was cursed for our sakes. And if that this Curse be not in vain, then must we now be needs set free. What a thing were it, that the Son of God should be cursed without cause; and yet no fruit redound thereof to us? That he which is the fountain of all blessedness, should be accursed; and yet we not know wherefore, but that it should be unprofitable? Now then seeing that the curse which Jesus Christ suffered in his own person, is not vain and to no purpose: let us know that by the same means we be delivered before GOD. And so you see how we ought to make those two texts to agree.
Furthermore, we know also that he became subject to the Law, to the intent to perform all manner of obedience to the full, as it were in our person. And the righteousness which he has gotten in himself, is at this day allowed unto us, as if every of us had discharged ourselves towards God. The way then for us to be delivered from our cursedness, is this: After we have been ashamed and as it were plunged in despair; we may take heart again to us to be assured of our salvation, and offer ourselves before the Majesty of our God, with assured trust that he will accept us for his children, and also like well of us: and moreover that seeing our Lord Jesus Christ has fulfilled the Law, and not failed in any one point or jot thereof: now we be clothed again with his righteousness, and the same is allowed unto us as our own. And therefore let us go boldly before God, and call upon him as our father: yea verily, so we put not our pureness in our own works, nor imagine that God owes us anything, nor pretend to bring any desert or merit of our own: but that being utterly empty, we call upon God to vouchsafe, not only to fill up that which wanteth in ourselves in part, by the means of our Lord Jesus Christ: but to give us the righteousness whereof we be utterly destitute and unprovided.
And let us mark further, that when we be once so received into favor; then shall our works also be accepted. The way then for us to serve
God to his liking, is that being justified by faith, that is to say, that having obtained forgiveness of our sins, yea and having obtained it because that daily yea and all the time of our life we have need thereof: and also having recourse to God's atonement with us of his own free goodness by means of the death, passion, and sacrifice of our Lord Jesus Christ offered up unto him: we having so done, be then also desirous to serve God; for then shall we do well, and then will he accept the service which we yield unto him; whereas without that, we can have no faith in Jesus Christ. But when we endeavor to serve God; although there be somewhat amiss, and our affections turn us now one way now another: yet does not our God cease to allow our life. And why? Because our sins are not imputed unto us.
True it is that in very rigor, this saying, "Cursed shall he be which performs not all these words," will stand in force: but behold, Jesus
Christ is our borrow, and pays for us out of hand, delivering us from our cursedness, and making satisfaction to God his father. For we know that his death and passion are accepted for the price and ransom of our salvation, that by that means we should be reconciled unto God. You see then how that on the one side it behooves us to feel our own cursedness, that we may be afraid of God's judgments: and that on the other side we must take courage, not doubting but that seeing our Lord Jesus Christ answers for us, we shall be received for his sake, and God will accept us together with our works, notwithstanding that they be not so exquisite as they should be, but have some blots and blemishes in them, so as they deserve to be condemned and utterly rejected. To be short, the faithful being justified by the grace of God, have therewithal this benefit and privilege, that God accepts their works, and charges them not with this curse which they have deserved. After that manner then ought we to put this text in practice.
But I have told you that on the one side we must mourn and be afraid at the sight of our cursedness before God: and that on the other side we must trust in the grace which Jesus Christ offers us. For if we should soothe ourselves because God forgives us our sins; what a dealing were that? We should still enter into the said parting of stakes which men ween to make when they think to discharge themselves towards God in part. Now then, it behooves us to be sorry for all our sins: and if we perceive any vice in us, we must not suffer it to reign. True it is that we come short, I say not in some one part only, but in all. There is not any one point of the law, wherein we fail not. As for him that thinks himself clear from covetousness, and to be a despiser of worldly goods: surely he has yet some other affection in his heart, which holds him back in the world. He that is chaste and honest of his body, has yet some vanities that will carry him away.
He that fosters not any hatred or rancor in his heart, is not so utterly clear from all wicked affection, that he lives so perfectly as he ought to do. To be short, we shall be found guilty, not in one or two points only, but in all: so as there is not any part or piece of the law, wherein
God might not condemn us. And therefore (as I said) seeing we perceive such imperfection in us, we must not stand in our own conceits, but mourn before God: and having mourned, we must endeavor to give ourselves over unto him, praying him to increase in us the power and grace of his holy spirit, that we may so manfully fight against our sins, as we may subdue them, overcome them, and get the upper hand of them, to triumph over them once when we be quite and clean rid of them. Thus you see how we ought to proceed in that behalf.
And this ought to make the faithful to rejoice, that although they perceive their own imperfections, yet must they not therefore cease to embrace God's promises with gladness, assuring themselves that they shall not be disappointed of them. And why? Because they have the enjoying of all good things in our Lord Jesus Christ, by whom and by whose means the curse that was due to them is done away.
You see then how that on the one side it behooves the faithful to be utterly cast down: and again that on the other side they be lifted up again in our Lord Jesus Christ, forasmuch as they know that look what they have not in themselves, they shall find it, if they seek it there, whither God sends them. And therefore let us not beguile ourselves any more with the fantasies of Satan which reign in the Popedom, of being desirous to offer our own merits unto God, and to indent with him as though we had performed his law: assuring ourselves that on our part, all the covenants which are made in the law, are utterly vain; and that all the promises which import any condition of well-doing and of holy conversation, should be unavailable towards us, and never come to effect; unless we resorted to this free promise, "Whosoever believes that Jesus Christ died for our sins, and that God by his power has raised him again to make us righteous, believing the same in his heart and confessing it with his mouth; shall be saved." And thereunto also does S. Paul bring us back in the tenth Chapter to the Romans, which is the very exposition that will give us the understanding of this place. The righteousness of the law shows us that we be all accursed, and that there is not any manner of way to save us, so long as we stay there.
What are we to do then, that we may have access unto God? Let us with our hearts believe unto righteousness, and with our mouths confess unto salvation: that we put our whole trust in him which has acquitted us towards God his father; and let us embrace the righteous obedience which he has yielded unto God, and likewise his sustaining of the curse which was due unto us, to the intent to set us free from it.
Now let us fall down before the majesty of our good God with acknowledgment of our sins, praying him to make us feel them better than we have done, that we may be more and more touched with the true repentance which mortifies all our fleshly affections: and to draw us from the delights of this world, and to lift us up into a true desire of giving ourselves wholly to his law, so as we may daily profit thereby, knowing that the true perfection of all faithful folk, is to know how far they be off from perfection; to the end that all mouths may be stopped, and none acknowledged for righteous but only God; and that when Christ's righteousness once shines upon us, we shall not be bereft thereof, assuring ourselves that therein lies all our perfection. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.
On Tuesday, the 10th of March, 1556.
The 154th Sermon, which is the first upon the twenty-eighth Chapter.
1 IF thou obey the voice of the Lord thy God, in keeping and doing all his commandments which I command thee this day, then will the Lord thy God make thee head over all the nations of the earth.
2 And all these blessings shall come upon thee, and enclose thee round about, if thou obey the voice of the Lord thy God.
WE have seen heretofore, how God hath covenanted with his people, of purpose to bind them: that everyone should know his duty, and be the better disposed to do the same. Now he speaketh as a Judge having all authority. It skills not whether folks do plead guilty or no, when they have done amiss: for God gives here his determinate sentence, though they consent not thereunto. Neither does the case concern altogether the condemning of those that offend the law; but he begins with another matter, to wit, with right amiable promises: thereby to allure and to win men's hearts unto him. Thus therefore does he say: If ye hearken unto my voice to obey my commandments, and be careful to keep them: you shall be blessed all manner of ways, and you shall be environed through my favor, with all manner of welfare and prosperity. I have already told you that GOD shows great goodness towards men when he goes about by such means to win them: for it were sufficient for him to say, This is your duty: and all creatures should tremble at his speaking. Therefore when he adds any promises, he forbeareth part of his right, and therein humbles himself, that we should be the more inclined and better disposed to serve him. If we had done all that we can, yea and more than we are able: is GOD bound to recompense us? Surely no. We must always resort to that which our Lord Jesus alleges in Saint Luke, namely: That if a man have a bond servant, and he sends him to labor in the field all the day long, when the servant comes home at night; will he say: Well, now must I do my turn; you shall sit down at the Table, and I will prepare your supper, and give you your meat and drink, because you have labored for me, and my course is now come to serve you? Will the Master say so? No truly. But when the servant is come home, the Master will say unto him, Cover the table, dress my supper, and give me drink. Even so says Jesus Christ, When you have done all that is possible for you to do: think not in yourselves that God my father owes you anything at all, or that he is beholden to you: but proceed on still, and acknowledge, that all that ever you can do is but duty towards him. And indeed, seeing that God has made us, what is he that can do too much for the service of him? We see then that God might say plainly: Thus it pleases me, and this is my will, follow you that way. And therefore whereas he tells us that we shall be blessed and not lose our labor, but have reward for our serving of him: It is not to be doubted, but that in so doing, he forbears some part of his right. In the meantime, we may see that he plays the good and kind-hearted Father to win his Children. For although a father knows well that his children are bound to obey him to the uttermost; and that he for his part, is not any way bound to them: yet will he not refuse to say: Lo, I love you, and I desire but your own welfare: do but so as I may have liking of you, and I will not forsake you. A father will be liberal of promise, saying: Go to, you know that all that ever I have is for you: for whom else do I travail?
And to what other end? And if I see you take good ways, I will use you accordingly. Thus does the father that humbles himself in his authority. And wherefore? Because he would that his children should serve him of free good will, rather than be compelled thereunto by rigorous extremity. Let us mark therefore, that all the promises contained in holy Scripture, be as it were so many testimonies of the fatherly love of our GOD; showing himself to have a care of our health and welfare, in that he vouchsafes thus to apply and fashion himself unto us. By means whereof the Law of GOD becomes the more amiable unto us; for as much as we see that in keeping of the same we be not disappointed of a good reward, yea far greater than we can wish. For under this word Blessing, is comprehended all manner of prosperity.
Moreover, when God does make us prosper in this world, it is for none other purpose but to give us a taste of his love towards us.
However, this is not the chief point whereupon he would have us to stay: but he leads us ever further: Insomuch that when we feel his goodness in this present life, and that he has care of us, and that he reaches forth his hand to provide for us all things that are necessary: we ought thereupon to conclude much more strongly, that when he has taken us out of this present world, he will then pour upon us the Riches of his goodness, in other manner of sort than we be now able to comprehend. Indeed, we have in this life some small show thereof, but the abundant accomplishment of the same shall be in the kingdom of heaven. Thus you see what we have to consider, in that our GOD delivers forth his promises to train us the better to serve him of free goodwill.
Nevertheless, however the world goes, let us mark that all the promises which God makes us upon condition stand us in no stead (as it was told you yesterday) if we stay there. For why? Truly, God is faithful: and his speaking is not to deceive us: but yet let us look to ourselves. What is he that so discharges himself of his duty, that he may hope to be blessed of God? It is not said: You shall be blessed in keeping part of my law: but it is said in the text: If you hear my voice, and be diligent in keeping all my commandments, and fulfill them all: then I will bless you. Now that men endeavor themselves in all that is possible to keep the law of God, I speak not of their own power or natural motion. For so far off are they which be not regenerate by the Holy Ghost, from attaining to serve God, that they can know not so much as to conceive a good thought. What is the inclination of man, but a striving against God, and all his righteousness? So long as men follow the leading of their own spirit, they do nothing else but fight against God, as utter rebels to his whole will. To be short, we be not apt (as Saint Paul says) so much as to think to do well. To think is a very small thing: and yet Saint Paul cuts us off from that power, and shows that we be so corrupted and frowardly bent, that in all things we draw contrary to that which God commands us. Insomuch that even when God has reformed us by his holy spirit, and changed our malice and rebellion, whereunto we be wholly inclined: yet it cannot be said that we proceed to the obeying of him in all perfection: for there is always some infirmity to let us: so that instead of running we do but halt, and trail our legs after us: instead of going right forward, we reel from one side to another: and it happens often to us, to trip and to stumble, as every man may well find in himself. How then can we hope to be blessed of our GOD, being so far wide from keeping of his law? That is the cause why I said, that all the promises which be upon condition are utterly unavailable, and shall never come to their effect, if God should rest upon that point. Indeed this matter was expounded yesterday, and this place was expressly alleged by Saint Paul, where it is said, that if salvation come by works, and the inheritance proceed of the law: then shall there be no performance of the promises. For we do fail on our part, and therefore the covenant is void, that God has made with us: yet may it not hereby be concluded that God mocks us, in setting down these promises: as the Papists do at the first dash, starting out of their bounds, and playing the madmen. For when it is said, that all the promises contained in holy scriptures, be not effectual, otherwise than by means of the forgiveness of our sins through the free goodness of God, and that we are justified by faith only: What (say they?) Seeing it is said, I will bless you, so you serve me and honor me, it seems that God uses but hypocrisy, and makes a dalliance with men. To what purpose (says he so?) Thus do the Papists accuse GOD of falsehood, and blaspheme him, if they be not able to deserve the promises which he has made them. For otherwise [they think] it is but a mockery, to make men believe that he would bless them. But let us beware of such madness, and let us rather understand to what end
God has given his promises unto men: and we shall see that it is not in vain. I said heretofore, that God has showed his great goodness, in humbling himself so lovingly unto us. We pertain wholly to him, we are altogether his, and yet would he not simply command; but command with promises, and gentleness to win us. If a man do thereupon reply and say, What does it profit us? Truly it profits us nothing at all, if we stay there: but we must go further. When we hear the promises that God has offered unto us, and see that all his seeking is to win us through love, and that he means not to enforce us through necessity, it condemns us of unthankfulness, if we bend not ourselves wholly towards him. But we cannot do it. Wherefore?
Are we then excused? No. For it is our own naughtiness that does let us. Every man shall condemn himself, says Saint James, because there is nothing that provokes us to evil, but the concupiscence of our own flesh. Seeing then that the fault is in us, we must make no more allegations, and here you see we be confounded before God. Thus then have we cause to be twice the more lowly.
First of all, for that we are so lewd, that God's goodness moves us not to come near him, and to put ourselves under his leading: And secondly for that we search not out the bottom of the sin that is in us, after this manner: Alas, seeing I have every day so innumerable thoughts, so many desires and motions, such store of affections, which serve altogether to turn me away from that good whereunto
God does call me: by reason whereof I cease not to offend God in all things, so as nothing can be drawn from me, but utter evil, all offense, and all iniquity: alas in what taking am I? Men, when they see this, must needs feel themselves double confounded. And when they have well examined themselves, [they must needs be driven to think thus,] Well, God has laid before me all the means that I can wish, for to attain salvation, if I were not altogether corrupt and perverse. And now cannot I plead ignorance, seeing that the law is given unto me, and the way showed me, how I ought to govern me and how to lead my life. And to the end that I should be the more willing thereunto; my God trains me to it by gentleness, promising that I shall be rewarded for serving him. Is it so? What is then to be done? I must not in this case make any further protestation, nor stand pleading any more against GOD: for I am too much too blame already. Now when men find themselves thus condemned, then are they forced to seek their salvation out of themselves, and to resort to this second remedy; Alas Lord, if the case were so that I should obtain salvation by serving of thee, thou hast given me thy law, and also joined therewith thy promises; howbeit these things avail me nothing: I must therefore forsake myself, acknowledging that I am quite shut out of all hope of life, unless I find some other better help.
See here I say, how we are led to our Lord Jesus Christ, and made to embrace the grace which is offered unto us in him that by obtaining forgiveness of our sins, we may be sure to be blessed of God. When we have once gotten that favor, that God is at one with us by means of our Lord Jesus Christ; then does he accept our imperfect works, as though we had accomplished all the law. Although the good which the faithful do, be not worthy to be received of God: yet does he accept it in good worth. And wherefore? For he of his own goodness wipes away all the faults that are in them. So then, when we labor to do well, notwithstanding that it lies not in our power to attain to perfection, because of the overmuch frailty of our nature: yet will God receive our service as acceptable, as though he had nothing to say against it: and so are we made partakers of the blessings that are here mentioned. As how? We have not fulfilled all: It is true: but yet God passes it in his accounts, as if all were performed, forasmuch as we are made clean by the blood of Jesus Christ. And like as we be cleansed, so be our works also, and when they come before God, he accepts them, as though they were thoroughly good, righteous and perfect. Here therefore we perceive that the promises are not given in vain, but that they have their effect in the faithful: not at the first dash, but when we come thereunto by degrees, and circumstances, for then we shall feel the effect and force of them. As concerning the misbelievers, the promises stand them in no stead; but to make them the more inexcusable before God in the last day. For what shall they be able to plead, seeing that God has so familiarly offered himself unto them, requiring nothing but to have the fruition of their whole life: that they might obey him: and yet they continue hardhearted?
See you not how they are double confounded? And therefore the promises and threatenings of the law, be always good and righteous, neither shall they be unprofitable, if a man can skill to take them as it were meet they should. But this shall be better perceived by the discourse which I shall make thereof particularly. Now let us proceed to expound the words that Moses does use. If thou wilt hear the voice of the Lord thy God, and be careful to fulfill all the commandments which I command thee this day: all these blessings shall come upon thee and compass thee round about. As touching the first point, Moses shows that which we saw before, namely, that the beginning to live well, is to hearken unto God. For men must not have the rule over themselves, saying, I will govern myself after mine own liking: we must not take such liberty: For he that takes too much upon himself, shall at the last be rejected of GOD, for not yielding him this obedience, which is the foundation whereon we ought to build. Let us mark therefore, that all they which follow their own foolish devotions (as they call them,) are disliked of God. For this text of the Prophet
Isaiah must take place. Who has required these things at your hands? Let us acknowledge therefore, that it is an inestimable benefit when God shows us his will, and that the state of the Papists is accursed. For when they intend to do well, they know not which way to turn them, but every one follows his own fancy with, I hope it will be well, for my meaning is good: and again common custom allows it, and our holy mother the Church does command it: but in the mean while the law of God remains forgotten. Whereby we may learn that there is nothing but confusion in the life of man, in which is nought else but a mingling without order, until they be taught of God, as we shall see hereafter. This is the way, walk in it. It is said that we must be careful. This word was set down once before by Moses, and not without cause is it here again repeated. For we are warned by it, that unless men be very heedful in obeying God, and enforce themselves thereunto, and set their whole study thereon in good earnest, they shall never attain to keep the law. And we ourselves see what weakness there is in us, yea even albeit that God does govern us, and although we be reformed by his holy Spirit. For as for the unfaithful, they are so carried away and so furious in their willful stubbornness, that a man would think they should run mad against God. Yea and although that we be governed by the holy
Ghost; yet are we so frail as is pity to see. God requires a great perfection, when he wills us to love him with all our heart, to eschew all the vanities of this world, and all our fleshly lusts; and (to be short,) to forsake ourselves, and to be altogether changed. This is a matter over high and difficult. Now let us consider what Satan does devise and practice to turn us away from the service of God: how many sorts of temptations are there? They are infinite. Again, how sore are the assaults that Satan prepares against us? When we have considered of all this; we may well conclude, that it is not without cause, that God says, that we must be careful, that every one of us must strengthen himself, and gather all our forces together; and not think to set forth negligently to the service of our God. For when we suppose to march one step forward, we shall go an hundred backward, if we be not very stout and courageous, holding ourselves in awe and restraining ourselves, & gathering our wits to us in such sort, as we bend our minds wholly thereunto, and even as you would say) labor for breath in traveling about it.
And moreover, seeing we are so laden with ambushes on every side, and should be soon surprised so as we should fall into the snares of Satan ere we were aware: let us take heed and be watchful. That is the thing whereof we are warned. And would God we could well carry away this lesson. For then, whereas we now apply all our power, and all our endeavors to things not only frivolous, but altogether hurtful, tending to none other end but to deceive us to our destruction: every of us would be vigilant to walk in the obedience of GOD, and to give himself wholly thereunto. And seeing that we are warned thereof, there is no excuse. Will we then obey our God, and show that our affection is so bent without dissembling? Let every one of us incline to that which is given him in commandment: namely to be careful, vigilant, and attentive.
Now he adds: To keep all the commandments which I set before thee this day, or which I ordain for thee. Although Moses be the speaker hereof: yet takes he the authority and power to command, and to subdue men not to anything of his own forging, as who should say, it ought therefore to be received without gainsaying: but to God, because GOD speaks by his mouth, and for that he himself does faithfully deliver the doctrine that was to him committed. Therefore speaks he in such a high style, insomuch as he says, that they should keep his ordinances. It lies not in the power of a mortal man to bind folks' consciences. And yet is that the thing which wholly corrupted the Church; in that men have usurped the office of God in making laws and statutes, for spiritual government of men's souls. And that is a point of high treason to Godward. For the creature usurps to himself the thing which appertains to GOD only, whom the Prophet
Isaiah terms the lawgiver,* and in likewise Saint James,* to the end that we should learn to hearken unto him, and wholly to depend upon his word. Let us mark well then, that it is not lawful for men to enjoin laws unto men's souls. But whereas Moses says, I ordain unto thee, he presupposes that he preferred not anything of his own, nor forged any law of his own brain, or added anything to that which God had committed unto him: but forasmuch as he did his office faithfully, he might well say, I ordain for thee. As when we set forth the pure word of God, the same very word is a sovereign commandment. Now it is not meant hereby, that we should usurp any dominion or sovereignty over men's souls. But that in doing service to GOD, we may command in his name and in his person.
Thus we see here what the meaning of Moses was. And indeed, does it lie in us to promise men life everlasting? or to denounce unto them the vengeance of God? And yet we do it nevertheless. Yea verily, howbeit no further forth than the word of God is put into our mouth, and that we have the testimony of him, being his witness bearers and his heralds: his witnesses (I mean) to assure the faithful of the grace and salvation which is promised unto them; and his heralds to pronounce and to publish his sentence against all the unbelieving sort and rebels. Therefore to be short, God meant to show forth the majesty of his word, when he appointed Moses to speak in that manner. And it was to the end that we should receive the word of God with so much the more lowliness and reverence when it is preached unto us: not respecting the person, as who would say, he is but a man that speaketh, he is like unto us, and as we are, so is he: but as though we thought thus with ourselves, It is God that speaketh by the mouth of this man: therefore let us tremble at his presence, let us stoop, and receive that which he saith: and seeing he calleth us before him, let it serve to bring us to such obedience, that we may do him homage: thereby to show that we embrace that which proceedeth from his majesty. This is the sum of that which we have to keep in memory touching this text.
Now here might a question be moved, why it is said: When you have kept all my commandments: For it is impossible for us to fulfill the law, so long as we stand clothed with this mortal flesh. As I said before, we shall ever be full of vices and imperfections. It seems then, that it is to no purpose for God to require such a fulfilling of the law, seeing it is impossible. But here we must remember what has been spoken of before: To wit, that God in his law respects not our might, power, or ability, but our duty, & after what manner our life ought to be governed. And the same ought to suffice us, inasmuch as we say that a man shall never attain to the perfect obedience of God, but that we are ever far from the end of our way: the cause whereof, is our corrupt nature, being so infected through original sin, that when we think on God, we are troubled with many evil fantasies: & when we have any good motion, we are by & by plucked back from it, & we need not any other thing to draw us to the clean contrary. But now by the way, Page 946 does the impossibility of doing it, discharge us of our service which we are bound to do unto God? No. For the evil comes from ourselves.
It is no marvel then, that God in his law should have no regard to man's ability or unability, but rather to the duty which we owe him, or that he should require the right that belongs unto him: for who is he that can deny it him? He must not change his nature. If we be froward, what has he to do to meddle with our stains & filthiness?
But he sets forth such a righteousness, as we are not able to reply against. And in his law he sets not down such a righteousness as is in himself, he has not respect to his own righteousness, but unto the righteousness that ought to be in his creatures, namely, such as is in his Angels. If we had continued in our integrity, and not been perverted and corrupted through sin, then should we have been able to have discharged all that God requires of us in his law. That is certain. Now then we see how it is not without cause that God will have us to keep his whole law. And yet we are not able to perform it.
It is true: but the default proceeds of the sin which dwells in us, as I have showed heretofore.
Now herewithal we have to mark, that seeing God promises nothing, but unto them that have obeyed all the law, it were too doltish folly to suppose that we can merit or deserve by doing this thing or that thing: we must first of all have kept all the law, which is impossible.
And whereas the Papists prate of their merits, enabling themselves to purchase the kingdom of heaven; they think that when they have done any good to their own seeming, God is bound to them, Oh (say they) I have been devoutly at Mass. It is certain that they provoke the wrath of God by so doing: for we know that it is a devilish abomination. Again, I have served such a Saint my Patron (say they), I have built such a Chapel: and they bear themselves in hand that in so doing they earn heaven. Truly all these things are but a spiting of God: they are devilish superstitions, whereby the service of God is quite defaced. But put the case that the Papists did well in their dallying so with such pelting stuff: were God ever the more bound unto them for it? It would behoove them to consider first before what notary that evidence did pass. For it is not for us to bridle him, or to tie him to the stake, or to subdue him to our fantasies. It must proceed of his own good will. Now then, what says he? When you shall have kept all my commandments, then shall these blessings come upon you. Let every of us look how he has kept the commandments of God. Let the Papists brag as much as they list, can they say that they have accomplished the hundredth part of them? If they have kept one of God's commandments, they have offended him in a hundred sins for it: and if there be but one fault committed, though it be never so little a one, they are faulty in all, according as S.
James says: he that fails in any one only point, is a breaker of the whole law. Seeing then that they are offenders, they are deprived and banished from all the blessings that God has set forth, yea even that concern but this present transitory life: much less therefore are they able to win the kingdom of heaven (as they imagine) being not able to deserve one morsel of bread to put into their mouth. Thus are they shut out of all. And why? For God has not promised anything but unto them that keep all his whole law. How shall we do then? We must hear God speak after another fashion: to wit: we must harken unto him speaking of the free promises which he offers unto us in our Lord Jesus Christ. God in the holy scripture uses a double speech: And when I speak of double speech, I mean not that he doubles on his part, or that he is contrary to himself, or the one saying of his is repugnant to another: for God keeps always at one stay, and (as I have said afore) he changes not: all the speeches that proceed from him do very well agree together, without any contradiction. Nevertheless, as touching his law, there he has spoken as a Judge & not as a father. In his law he speaks as a Judge, saying: He that lives as he ought, shall not be deceived, he shall not lose his labor: for when you have done me service, I will cause you to prosper. After such manner does God speak in the person of a Judge.
And when we have received this word, behold we are confounded, howsoever the case stands. And wherefore? For that instead of ability to obtain the grace that is offered unto us, we cease not to kindle
God's wrath against us; and therefore we are all damned. What is to be done then? God comes now speaking as a father, and says: Well then, I am contented to forbear this rigor of mine, which I might execute upon you by my law; howbeit that the same is not over great: for I have applied myself so far unto you, as to promise that which is not your due: I have been willing as it were to entice you by amiable means: but I have won nothing thereby, because of your frowardness. What remedy then? I come now to tell you, that if you will believe in my Son, I will release you of all your debts. If you will receive him for your Shepherd, that he may guide you quietly, you shall perceive that I desire not to win you otherwise than by gentle & friendly dealing, as if I should say, Come unto me, and I will forgive you all your sins, and accept you into favor. And albeit that you are miserable creatures, deserving utter damnation: yet will I quite forget and bury all your offenses: when I have so done, I promise to beget you anew, by my holy spirit: and this grace shall be given unto you by means of mine only son, if you labor to come unto him. And thereupon although you are driven to strive against many temptations, and that at the first encounter you have not full victory over them, but that you are encompassed with many spots and vices still: yet will I not lay any of all these things to your charge; I forgive you your sins: and the good that you do, shall be acceptable to me through my favor, although it deserves it not. Lo here the second order of speech that God uses unto us in the holy Scripture.
Let us mark therefore, that when we hear the voice of our GOD, and know what we owe unto him, and have heard the promises that he has made us in his law: we must needs rest there confounded and condemned, forasmuch as none of all those things can avail us by reason of our unthankfulness whereupon we must have our refuge to the free mercy which is offered unto us in our Lord Jesus Christ & hearken unto God when he speaks unto us, which thing he does both in the Law, in the Prophets, and in the Gospel, saying, I of mine own mere goodness am become your Saviour: and you must seek your salvation from somewhere else, than in yourselves. For the redeemer which God promised, was ever had in mind, that men might rest them upon him. And for that cause were the sacrifices ordained in the time of the law. For although Christ was not yet uttered openly to the world: yet did the Jews understand that all the hope of their salvation depended upon their reconciliation to God by means of the sacrifice that was to be offered. They brought brute beasts to the Temple: was that to cleanse the uncleanness of their souls? No: for what can corrupt blood do, what shall stinking grease do, can those things purge the soul of her iniquity? No truly. But under those figures the Jews saw how they should be delivered from the curse of God, and admitted into his favour, and that all their life should be acceptable unto him. And now have we a more sure testimony thereof in the Gospel, for there we see the thing itself fully accomplished unto us: namely that although we have not kept the commandments of God, yet Jesus Christ has kept them. And wherefore was it? Because he was subject to it? No. But he became subject to the law: yea, but that was for our sakes. So then let us have our recourse unto our Lord Jesus Christ, and let us hear God speaking in such a phrase, whereby he does not only say, these be the things that I command you, and if you do them then you shall prosper and be blessed; but also where he says, Behold I am your father, come unto me, but come in the name of my only Son, whom I have appointed to be your mediator: and acknowledge that there is naught else in you but corruption: and trust not in your own power, nor in your own free will: but casting away all foolish fantasies of vain presumption, come with lowliness to seek the grace of my spirit: and then you shall be sure that I will always uphold you by my goodness, and from day to day confirm you in my fear, and make you to walk in my ways, so as I will not lay to your charge the faults of your works, they shall not hinder my blessing toward you: not that you should not confess your transgressions, and always acknowledge before me that you are faulty; but that your sins shall not be laid to your charge, although there be occasion why that they should be called to reckoning, and to be repented by me. Lo there the second voice of God, to which we must hearken, if we desire to become partakers of the blessings that be here contained. But by the way we have to note for a conclusion, that although the faithful be exempted from the curse of God, and that he will not deal rigorously with them, but rather uphold them and make them to enjoy the blessings which he has promised in his law, as though they had fully accomplished the same: yet cease they not to suffer many stripes of his rods, and our Lord chastises them continually, exercising some after one manner, and some after another, so that all are smitten. And all the chastisements which God sends us, be curses every one of them, I mean as to outward appearance. If we be sick, if we be hungry or thirsty, if we be tormented in this present world, if we be troubled and persecuted: all these are the curses of God. Our enemies scoff at us, we be in reproach, in poverty, in vexation, and in many anguishes: one is troubled in his house by his wife, another by his children, and another by his neighbour: finally, the faithful be many ways deprived of the blessings of God. It is sure so. Howbeit this lets not but that we be evermore blessed of him, by reason that we have a continual taste of his goodness, to allure us unto him. Let us therefore note well, that when he cuts off his blessings, and gives them not as we do wish, the same is for our profit: because he sees we have need of some quickening up to make us to come unto him.
And forasmuch as every of us do fall asleep in our sins: God is fain to waken us, and to make us feel, that so soon as we withdraw us from his service, he will in likewise absent himself from us, and that his grace shall be taken away from us, and we stand dispossessed of the same: howbeit never so utterly, but that the blessing of God shall always surmount, so as we may joy therein, acknowledging him to be merciful, and waiting upon his fatherly goodness, more amply to be showed when he shall take us hence again to himself. Thus ye see how we may possess and enjoy the blessings of God, which are set forth for us in his law, insomuch that although our Lord does interlace the same with many afflictions, and many corrections, as though he had cursed us: his so doing is but to provoke us day by day to repentance, and to keep us from falling asleep in this present world: as we well know that our delights make us drunken and unmindful of God, except he constrain us by pricking and spurring us forward. Thus ye see how the things which at the first sight seemed contraries, agree very well. And in that respect does Moses say that these blessings shall light upon us, and encompass us round about, as if he had said that we shall always be sure of God's favour, yea even so sure of it that it shall never fail us, if we serve him. For the word Encompass, or to light upon us, does import that the grace of God is not fleeting, as though it fell at all adventure, and as though we could not catch it soon enough. No (saith he) You shall be encompassed therewith. And therefore let us assure ourselves of the goodness of our God, and that it shall never fail us, so that we for our part do come unto him. But let us note well, that we can never come there, unless he draw us unto him. And that forasmuch as we be subject to so many infirmities and vices, he by his bearing with us, showeth us that we must have our recourse to his free goodness, for the forgiveness of our sins by the reconciliation that he has made in our Lord Jesus Christ: and that we in straining ourselves to do well, shall perceive that the goodness of God ceases not to be free unto us, without owing us anything at all.
Now let us fall down before the Majesty of our good God, with acknowledgment of our sins, praying him to make us feel them better than we have done, that being beaten down, yea and as it were drowned in despair, we may be drawn to the faith in our Lord Jesus
Christ; and knowing that we are altogether empty and naked of all goodness, let us beseech him to renew us by his holy spirit, even till we be fully changed, and that we may be more and more increased in his graces, so that we may have testimony that GOD regards us, and is near unto us, yea and dwells in us: and that we may be so confirmed in his adoption, that we may always wait for the heavenly inheritance, and not be weary in this world to walk in his obedience: That it may please him to bestow this grace not only upon us, but also upon all people and nations of the earth, &c.
On Wednesday the 11th of March, 1556.
The 154th Sermon which is the second upon the twenty-eighth Chapter
2 And they shall come upon thee, &c.
3 Thou shalt be blessed in the Town, and blessed in the field.
4 The fruit of thy womb shall be blessed, and the fruit of thy ground, and the fruit of thy Cattle, and the increase of thy kine, and of the flocks of thy Sheep.
5 Thy basket shall be blessed, and thy store.
6 Thou shalt be blessed at thy coming in, and blessed at thy going forth.
7 The Lord will make thine enemies to fall before thee, which do rise up against thee: if they come forth against thee one way, they shall flee before thee seven ways.
8 The Lord will command his blessing to be with thee in thy
Cellars, and in all that thou puttest thy hand unto: and he will bless thee in the Land which the Lord thy God gives thee.
It is to be marvelled that men cannot be persuaded that they shall prosper by well-doing. But it proceeds of unbelief, because they do not acknowledge their life to be in the power and direction of GOD, and that it is his peculiar office to govern us. For if we were well assured that all creatures are in the hand of God, and also that he has care of us: it is certain that every one of us would rest upon him, waiting to receive all goodness from him, which is the thing that should encourage us to serve him, and to direct ourselves after his will. But although every man seeks and desires his own ease, yet we understand not that GOD is he from whom we must look for it. We can say it well enough: but the thing itself shows that we cannot judge nor conceive it to be so. Every man would be rich by lewd practices: every man sets his felicity in offending God. We must needs therefore be without sense and reason, seeing that this article, wherein we should be resolved, cannot be imprinted in our minds, to wit, that all welfare proceeds from the hand of GOD, and that there is no means to prosper, but by giving over ourselves unto him, and unto his service. Yet notwithstanding, GOD has always left this engraven in the hearts of men, that the wretchedness and miseries whereunto we be subject, do proceed of the corruption of mankind, insomuch that the very Pagans have had the same opinion common amongst them. It is certain that they were not taught concerning the fall of Adam; they understood not how all mankind was accursed; for the devil through his wiliness, had put that out of knowledge. Yet notwithstanding, it was understood among them, and written, and these things were common unto them, namely that all the sicknesses and wretchedness that men endure, all the famines, and plagues, and such like things, proceeded of this, that men will needs rob GOD of more wisdom than is belonging unto them. They knew not that this came from the tree of the knowledge of good and evil: they wist nothing of that.
Nevertheless, God has not permitted that knowledge so wholly to be buried, but that it remained amongst the Heathen, and Infidels, so as they understood, that because man would have usurped unto himself more knowledge than was lawful for him, that now all things are confounded in this world, and the life of man has become miserable, and so subdued to so many adversities as is horrible. Now, this is sufficient to make us altogether unexcusable: but yet will God have us, (us I mean whom God has chosen to be of his household) to be