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 scot-
free, 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 Year-
minds, 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 twenty-
first 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
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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