Sermons on Galatians, Sermon 39
The. 39. Sermon, which is the ſeconde vponupon the ſixth Chapter.
2 Beare ye one anothers burthen, and ſo fulfill the Law …
3 For if any mā eſteeme himſelf to be ſomwhat, wheras in deede he is nothing: he deceiueth himſelfe.
4 But let eueryevery man try his ovvne vvork, and then ſhal he hauehave glory in himſelf only, & not in another.
5 For eueryevery man ſhall beare his ovvne burthen.
WE hauehave ſene this morning, that we muſt beare with mens infirmities where wee ſee there is any feare of God, or any good ſeede, and that they be not vtterly wilfull in wickedneſſe. And ſo yee ſee in what caces wee ought to be pitifull. But when wee ſee men ſo proud, that they deſpiſe God with ſtubborne outrage: it is not for vsus too vſe any meeldeneſſe or gentleneſſe in that cace, but for as muche as they bee ſeene too praunce ſo in their braueries, that loftineſſe of theirs muſte bee plucked downe, when they exalte them ſelues after that faſhion agaynſt God. Alſo I tolde you therewithall, that too keepe a good meane in rebuking ſuche as hauehave doone amiſſe, eueryevery man had neede too bethinke himſelfe: for wee muſt firſt of all condemne oure ſelues: that is the poynt which wee muſte beginne at. And when wee ſee what wee our ſelues are, and that wee hauehave great ſtore of vyces in vsus worthy too bee rebuked: then hauehave wee there on the other ſide wherwith too humble our ſelues, and too reſtrayne vsus from vſing too great or exceſsiue rigour towards ſuche as hauehave neede too bee ſuccoured, and too bee borne withall. Sainct Paule therefore continueth ſtill the ſame matter, ſaying, that he whiche weeneth him ſelfe too bee any thing, is nothing, but deceyueth him ſelfe: For eueryevery man ſhuts his eyes when he ſhould thinke vponupon his owne ſinnes. Of a truth there can not be ſo muche as one droppe of vertue in vsus, but by and by we magnifie it: but if our vices be apparant to the whole world, in ſo muche that euen little children can laugh vsus to ſcorne: yet can not wee our ſelues ſee them. Now S. Paule intending too correcte this vyce, ſayth that men are lothe too bee deceyued, and yet neuertheleſſe eueryevery man beguyles him ſelfe willingly and wittingly, euen through his owne ouerw… … by this meanes he bringeth vsus too the very welſpring (as I ſayde this morning) whiche is that if men were not vayneglorious and deſirous of eſtimation, ſurely there woulde bee another maner of modeſtie and ſoberneſſe than is too bee ſeene. But for as much as eueryevery man is puffed vp with pride, therefore wee couet ſuperioritie aboue all men, and ſeeke occaſion too treade them vnderunder foote, or elſe to ouercountenance them in ſuche wiſe, as they may ſeeme our vnderlings. Therefore it is vnpoſsible to redreſſe thys outrage of coueting after that ſorte too carpe and bite men: except we be firſt rid of this fonde deſire to be had in eſtimation, and to bee as it were aduaunced aboue others. No doubt but men can talke well inough of humilitie: but there are very fewe that vnderſtande what the worde meaneth and importeth. Neuertheleſſe S. Paule ſheweth vsus heere, which is the true humilitie: that is too wit, that men ſhould vtterly abace them ſelues, and conſider that they bee nothing woorth, for then ſhall they bee rightly humbled. VVhen humilitie or lowlyneſſe is talked of in common ſpeeche: it is taken to bee but a deuice. For eueryevery man can well inough ſay by his honeſtie, that he is nothing: but in the meane whyle they ceaſſe not to ſwell lyke Toades with the poyſon of pride. But S. Paule teacheth vsus heere a farre other leſſon: which is, that wee muſte put away all opinion of our owne wiſedome, and of all the vertues that wee can imagine our ſelues too hauehave. For it is ſayde heere in one word, that wee muſt thinke our ſelues to be nothing. And in very deede, the ſaying that is ſet downe heere muſte bee layde foorth thus: Seeing that men are nothing at all: they that preſume vponupon their owne vertues, and glory of them, beguile them ſelues willingly. Therefore let vsus take this parte, namely that wee bee nothing. It is true that God hath lefte ſtill ſome markes in vsus, whereby it may bee perceyued that hee hath exalted vsus in worthineſſe and excellencie aboue the brute beaſtes, in as muche as it was his wyll to create vsus after his owne image. Then if wee hauehave reſpecte too the thing that God dyd put into vsus, the ſame oughte too bee eſteemed ſtill▪ but yet for all that, in reſpecte of oure owne perſons wee bee nothing. For wee bee wholly bounde vntounto him … that wee hauehave receyued, hauehave wee receyued it for our owne …thineſſe ſake? Is it giuen men too make them owne eſtimation and prayſe of it▪ No, but rather too increaſe our ſhame, bicauſe that all the vnderſtanding, iudgement, and diſcretion that is in vsus, is corrupted and marred by our owne naughtineſſe. Too bee ſhorte, wee bee like a ſtinking and rotten veſſell, and Gods giftes are as good wine that is put into the veſſell: and ſo by that meanes all is marde. Euen ſo is it with vsus. VVe bee veſſels. And what maner of veſſels? Veſſels infected wyth the corruption of ſinne. God putteth of his giftes into vsus, too the ende he mighte bee glorified by it. Nowe, maye wee deſerue too hauehave any prayſe thereby before men? No, but rather blame, bicauſe that wee by our ſinfulneſſe doo marre the good thyngs that God hathe put intoo vsus. Moreouer, where as it is ſayde that wee bee nothing: it is bicauſe wee can not but apply all oure vnderſtanding and reaſon vntoo euill, and for that wee wyll needes bee counted wyſe,Gen. 6. b. 5. [when as notwithſtanding] God auoweth that there is nothing but naughtineſſe in vsus, and that all oure thoughtes, are but vanities, leaſings, illuſions, and deceiptes. Agayne, where as too our ſeeming wee hauehave a wyll wherby wee chooſe bothe good and euill: the ſame will is a bondſlaue too ſinne, ſo as wee doo nothing elſe but fighte agaynſt God. As muche is too bee ſayde of all oure affections. And if we hauehave any thing elſe that ſeemeth commendable, God diſtributeth it too eueryevery man as it pleaſeth him ſelfe, and moreouer he is fayne too continue the thing that he hath begonne, as wee ſee by experience. VVhat cauſe then hathe he too boaſt, whiche hathe a ſharpe and ſuttle witte, ſeeing it is not he that hath made him ſelfe to excell, as though he had bin his owne maker? Therefore wee muſt holde all things of God, and doo him homage for them. Agayne we ſee that euen they which take them ſelues to bee iollyeſt fellowes, euē they that are moſt honored in the world, who muſt not be replied agaynſt when they hauehave once ſpoken the worde, I ſay wee ſhall ſee euen them made brutiſhe when it pleaſeth God. So then, let vsus conclude that Sainct Paule dooth iuſtly aboliſhe heere all the power that men preſume to hauehave, to the ende that they maye bee rightly humbled, that is to wit, to … our ſelues to bee aught woorth. Marke … or one poynt. Now herevpon he mocketh the fonde vaynegloriouſneſſe whiche rauiſheth their wittes, bicauſe there is not any man that would willingly bee beguyled. And in very deede it is a greefe to vsus when wee ſee any man go about to winde vsus in by wylyneſſe and diſsimulation, and we can by no meanes brooke it: and yet for all that we ſhall finde no greater deceyuers in the worlde too vsus, than our ſelues. EueryEvery man deceyues himſelfe, eueryevery man ouerthrowes him ſelfe, yea and that in a manner willingly: and what a follie is that? Nowe then wee ſee S. Paules drifte, and alſo the leſſon that wee hauehave too gather of that ſentence. For as much as eueryevery of vsus will needes aduaunce him ſelfe by abacing his fellowes: therefore S. Paule telleth vsus, that if wee make a good and righte tryall of the things that are in vsus: there will not bee founde ſo muche as one drop of vertue that deſerueth prayſe, at leaſtwiſe in reſpecte of our owne perſons. For wee bee nothing, and there needed but one blaſt too make cleane diſpatche of vsus. Therefore it is but a fooliſhe ouerweening that letteth vsus too walke in ſimplicitie. And ſo let vsus vnderſtande firſt of all, that wee can not chalenge any thing too our ſelues without treaſon to God, bicauſe it is a robbing of him of the right that belongeth to him, and which ought to be reſerued vntounto him, and that is to our owne deſtruction. For in good fayth what ſhall we gayne by it when we ſhall hauehave abuſed men, and when we ſhall hauehave bin taken for other than we be? To be ſhorte, when we ſhall hauehave bin as Idols, what will bee the ende of it but our owne decay and confuſion? Then ſeeing it is ſo: let vsus learne too bee caſt down & layde flat vponupon the ground, that we may be throughly grounded in our God. And to bring that to paſſe, let vsus learne to magnifie him only. And in the meane while, if it pleaſe him to exalte vsus, let vsus not ceaſſe to keepe our ſelues in continuall awe with ſoberneſſe and modeſtie, knowing that wee hauehave nothing of our owne, and that whatſoeuer God hath giuen vntounto vsus, he muſte be fayne to preſerue it in vsus from time to time, and that wee muſt ſo holde all things of him, as to make a willing ſacrifice and oblation of them vntounto him, indeuoring to imploy ourſelues in the ſeruice … the meaſure of grace which wee hauehave receiued of him, & yeelding the prayſe thereof too him vntounto whom it belongeth. This is in effect the thing that wee hauehave too remember vppon this ſtreyne. Truely it is harde too bring vsus too this reaſonableneſſe. And in good ſoothe wee ſee the great contentions that are nowe a dayes about Freewill and mens owne vertues, as though men were able to aduaunce them ſelues, and to take the grace of God, and by that meane to deſerue well. But all this proceedeth of this, that men are forepoſſeſſed with ſuch diueliſhe pride, as they wyll euermore needes bee ſomewhat of them ſelues. And therefore it ſtandeth vsus ſo muche the more on hand… too put this doctrine in practiſe. Certaynely wee can not profite at all in Gods ſchole,Pſ. 143. b. 6 nor in the holy Scripture, till we hauehave knowen that wee bee nothing at all, too the ende wee may come too drawe out of the fulneſſe of our Lorde Ieſus Chriſt. But that can wee not doo, excepte wee bee firſt vtterly dryed vp in our ſelues; and confeſſe with Dauid that wee bee as the earth that is ſcorched and clouen with heate, and hauehave no whit of wetting or moyſture, other than it may receyue from heauen. Herevpon S. Paul addeth, Therefore let eueryevery man trye his owne worke, and then ſhall be hauehave prayſe in him ſelfe, and not of other men: that is to ſay, not by comparing of him ſelfe with other men. Heere S. Paule remedieth yet one other vice which is to common, and yet notwithſtanding we will all of vsus graunt it to be deadly of it ſelfe, and that al of vsus are attainted with it: namely that we eſteeme our ſelues as little Angels, when other men are worſe than we, or at leaſtwiſe when we find thē not better. And that is the very thing that rocketh ſo many wretched ſoules aſleepe nowadays, making thē to forget thēſelues, ſo as they make no reckning neither of God nor of their owne ſaluation. It is bicauſe they ſee that the whole world tag & rag doth go that trace. If wee take a whole towne, and aske them from one to an other how they behaue themſelues, ſurely eueryevery man will hauehave his excuſe and they will all pretende this for a buckler, Tuſh wee muſt doo as other men doo. As much will they ſay in cities & countreis. To be ſhort, we wil needs be like coliars ſacks (as the Prouerbe ſayth) one of vsus maketh another black. And agayn, we beare our ſelues in hād; that we be quite & clere before … is as bad as I, wee ſee that the world is no better, it is apparante that all men doo ſo. Howebeeit, beſides that theſe ſhifts can not purge vsus, they be an occaſion too harden vsus in all naughtineſſe, and to make vsus rebelliouſly to deſpiſe Gods iuſtice, as though wee ſhould neuer come to account of our doyngs. So hauehave we a very good and profitable exhortation in this text, when S. Paule ſaith that eueryevery man muſt trie his own worke. True it is that the word which he vſeth, might be taken for to approue or allow: but it agreeth not with the matter: for he ſpeaketh heere of the tryall or examinatiō that eueryevery man ought to make of himſelf, without comparing himſelfe with others:2. Cor. 10. b. 7. according as we ſee how in the ſecond to the Corinthians, he taunteth ſuch as had meaſured thēſelues by others mens yardes. For S. Paule ſayd vntoo them, EueryEvery one of you conſider what he hath done, and when yee hauehave well layd all your percells togither… what will you ſhewe? Therfore eueryevery one of you muſt come and as it were lay himſelf vponupon the racke, that it may be ſeene what maner of man he is, and what he hath done: and then may iudgement be giuen of him. Euen ſo is it ſayd in this text, that eueryevery man muſt try his owne worke. As if he ſhould ſay, we will needes be aduaunced one aboue another, but if it bee caſt in any of our teeth that we hauehave done amiſſe, by and by his cloke ſhall be, that he hath a great ſort of fellowes: but that ſhall neuer go for payment before God (ſayth S. Paule:) eueryevery man muſt ſhole out himſelfe, and ſet himſelf alone aſide from the reſt, and vnderſtand that he ſhall be acquit or condemned before God, not therafter as another mā ſhall be found to bee better or worſe than he, but after the rule of the iudge, that is to ſay, after his woord. For God hath on the one ſide his owne word, & on the otherſide our life. Therfore the true balance whervnto we muſt come: is not too ſet downe the multitude [for our excuce] and to ſay, ſuch men or ſuch hauehave miſinſtructed me, I hauehave followed that which I ſawe, it was the common faſhion, I was faine to doo ſo whithe… I would or no: for I was caryed away, bycauſe I was not able to ſtand ageinſt a multitude. No, none of theſe things will go for payment before God, it will not ſerue our turne to ſay, that we hauehave many fellowes. But (as I hauehave ſayde already) the true … Counterpeyſe, and [to conſider] that although the whole world draw vsus vntounto euill, yet wee ſhal not bee excuſed if we preferre not God and his word before all mens doyngs. And heere firſt of all, in following the matter that S. Paule layeth forthe, when account is to be entered into, we muſt call our ſelues home to examine our owne lyues throughly. For a man ſhall neuer bee touched with true repentance, nor neuer acknowledge his ſins without hypocriſie, till he hauehave ſhet his eyes ageynſt al the doyngs of other men, and fall to conſidering thus with hymſelfe: Go too, what is it that my God commaundeth mee? After what manner may I appeare before hys iudgement ſeate? Howe wyll he iudge mee? Accordyng too hys worde. Beholde heere in effecte howe wee may be touched with the true feare of God: behold alſo howe wee may miſlyke of our ſinnes, and finally bee humbled: namely, not by looking vppon this man or that man, but by examining truely what wee ourſelues are, and therevppon by reſoluing our ſelues fully, that only Gods word ſhall beare ſway with vsus, & that it is not for vsus to giuegive iudgement by the things that are ſeene in the world. Let that ſerue for one poynt. And herevppon alſo we may gather a generall leſson: namely that it is to groſſe an ouerſight, too thinke too burie our faultes and too ſcape vneſpyed, by hauing a great number giltie as well as our ſelues. And yet neuertheleſſe it is the common excuce nowe adayes, as I hauehave touched alreadie: but yet for all that it is but a tryfling excuce. If a manne aske why the Papiſtes are ſo dull, and why they giuegive no eare too any reaſon, tell them what yee can, but account it as nothing: it is bycauſe they iudge by compariſon, ſaying: Al the world doth thus. Too bee ſhorte, God ſeemeth vntoo them too bee barred of all libertie, when the worlde behaueth it ſelfe otherwyſe than he hath commaunded by hys woorde. But it is too no purpoſe for them too ſet downe and obiect ſuche examples: for they cannot preiudice God, that he ſhuld not alwayes condemne ſuch as hauehave done amiſſe. Thoughe there were a thouſande worldes, yet ſhoulde they all go to wrecke before him, ſpecially if men came wyth ſuch ſtatelyneſſe, as too ſaye, Thus and thus doo wee. And who are you? Thus yee ſee in effect wherevntoo this texte ought to ſerue vsus that wee may take profite by it, … …aue eueryevery man too trye his owne woorkes. And it is purpoſely ſayde hys owne woorke, too bryng vsus too the conſideration of our whole lyfe. For he meaneth not that wee ſhould take a peece of it and let the reſt alone: but that lyke as God hath written all in his recordes, ſo wee on our ſide ſhould ſearch throughly by parcelmeale wherin we may hauehave offended, and what vices and infirmities there are in vsus. That is it that S. Paule ment by the word woorke. For it may happen now & then, that in ſome one point we ſhall hauehave ſerued God faithfully, but yet howſoeuer it be done, there is ſtil ſome infirmitie in it. Agein wee be faultie of ſo many imperfections, as it abaſheth vsus too ſee it, and wee cannot but euen lothe ourſelues.
Therfore let vsus learne to examin our owne liues well, before we iudge of other mennes. For ſeeyng that God dooth vsus the honour to make eueryevery of vsus his owne iudge: wee do but increaſe our own damnation before him, when wee be ſo rough and ſeuere towardes thoſe that hauehave offended, and forget our owne ſinnes. Now wheras S. Paule ſaith that eueryevery man ſhal… hauehave praiſe in himſelfe only: it is not ment when men examine themſelues, they ſhal find cauſe in them wherfore to be prayſed: but that the true praiſe is that which hath ſome ſubſtantialneſſe in it ſelfe: which is, that eueryevery mā know what he himſelfe is, and iudge of himſelfe without comparing with others. As for example: it is alwayes ſayd that a purblind perſon is cleerſighted, among thē that are ſtarke blind. And among the black Moores, he that is tawny will ſeeme white. If iudgement bee giuen of a white man when he is among a dozen Moores, there will be no whiteneſſe vntounto his. But if he bee brought ageine among his owne countrymen, he will bee found to bee a farre other than he was taken to bee. If it bee ſayde, Lo heere a man that is cleerſighted, and yet he is but purblind: his cleerſightedneſſe ſhall bee but in compariſon of them that are ſtarke blind: for his eyeſight is not cleere and ſound in deede. Euen ſo, too iudge by compariſon is a very fond thing. Thus yee ſee in effect what Sainct Paule ment to ſay. He ment not that when wee hauehave examined our lyfe, wee hauehave wherefore too commend and eſteeme our ſelues: but that all the prayſe … chalenge too themſelues, are but wynde and ſmoke, and ſtarke lyes, bycauſe their gazing is at themſelues, as if a man ſhould bee in louelove with his owne image.
Marke me a little chyld when one ſheweth him a glaſſe, he knowes not whither it be himſelfe or another, whom he ſees there, and yet is he altogether fond of it. Euen ſo is it with all ſuche as beleeue themſelues to be wonderous fellowes. And why ſo? VVherevpon do they ground themſelues, or what reaſon moueth them, but that they ſeeme to themſelues to be of more valew, than they that were able to ſhewe them the way? For ſee heere what they will alledge. O (ſay they) ſuche a man is well eſteemed, but yet he hath ſuche a fault and ſuch a fault in him. So that when a mans vyces are ſearched out, if they be condemned, ye ſee it is but a ſport of little children. Therfore not without cauſe doth S. Paule ſay, that to make a a good tryall, that wee may hauehave a well grounded prayſe and ſuch a one as may ſtand before God, wee muſt try ourſelues. If a man ſay, yea: but may a man prayſe himſelfe? It is ſo certeine that we muſt be voyd of all glorie, to put in vre that which wee hauehave ſeen in another text, where it is ſayd that we muſt glorie in God. The queſtion then is not whither men may bee prayſed or no: but S. Paule hath ſayd condicionally, that if any man will be praiſed of God, he muſt withdraw himſelf as it were into his ſecret chamber, and conſider what maner of one he is: and then will he be no more ſo fooliſhe as to commend himſelfe or to ſay, tuſhe, I am woorth as much as ſuch a one, I am as good a man as he. VVhen this greere is pulled downe: then ſhall a man ſee whither he ought to be prayſed or no. Now of a truth, it is certein that there is not one ſparke of praiſe in vsus, at leaſt wiſe that we may chalendge as our owne. Neuertheleſſe wee ſhall not fayle to hauehave prayſe in our God: which is much better than if wee were hoyſſed aboue the Cloudes. For when mē deceiue themſelues with a vayne opinion, or that the whole world laugheth vponupon them: it ſeemeth to them that they flie in the aire: but it is the next way to make them tumble downe & breake their neckes. Lo wherevntoo all this preſumption that blindeth vsus ſerueth vsus. But when we once know what it is too ſeeke prayſe in God: then are wee in the way too bee rightly knit vntounto him, and ſo ſhall wee ſtand vppon a good and ſure … and eſteemed. According wherevnto wee ſee how S. Paule glorieth in his good conſcience and in his vprightneſſe. He ſayth that they whō he hath wonne vntounto Ieſus Chriſt by the Goſpell are his Crowne or garland. And all Gods ſeruants may ſay as much. Neuertheleſſe, it is not ment that they muſt part ſtakes with God, as they do which alledge their own vertues and deſeruings, who out of all doubt do make as it were ydolls of themſelues: But that the faithful hauing confeſſed themſelues to be nothing at all but by Gods free goodneſſe: reioyce in the things that he hath giuen them, alwayes reſeruing too him his due. Therfore when wee deſire not too hauehave any thing too ourſelues alone from God, but depend vppon him and vponupon his meere grace: then ſhall wee hauehave praiſe, howbeit in our ſelues (ſayth S. Paule) and not in other folke. Nowe whereas it is ſayd But in ourſelues: it is not ment that the praiſe ſpringeth in our ſelues, and that wee bee not ſinners: but he hath an eye too that which I hauehave told you alreadie: which is, that ſo long as men ſtand vpō comparing of thēſelues wyth other folks, they do but deceiue themſelues. For it wyll ſeeme that wee bee little Angells: and yet for all that, wee ſhall bee neuer a whit better than Diuells. And why? For wee lyken ourſelues but too ſuche as are ſtarke nought and vtterly corrupted. Nowe if euer this warning were neceſſarie, it is moſt neceſſarie nowe adayes. For althoughe there hauehave bin muche corruption euen euer from Sainct Paules tyme hytherto: yet at this day it is come to the full heygth of it. And in very deede it ſeemeth that all ſtates and degrees hauehave conſpired ageynſt God. VVee ſee then that the worlde ruſheth foorth as it were into a furious rage, too make warre ageynſt all equitie and vpryghtneſſe: and yet wee ceaſſe not too ſleepe ſtill in ſuch confuſion. And why? Bycauſe eueryevery man dooth ſo. And by that meanes God is as it were driuen backe. Thinke wee that wee by our iniquities ſhall thruſt him out of his ſeate, or bereeue him of his authoritie of iudging the whole world? No: For all of vsus without exception muſt appeare before him, and there wee cannot ſhocke ourſelues together too ſay, Sirs let vsus ſticke too our tackeling, for wee bee too great a multitude God wyth one blaſt of hys mouth is able too ſincke … ſo, let vsus put the thing in practiſe which is ſpoken heere by Sainct Paul, and let eueryevery man keepe good watche ouer himſelfe. And when wee ſee blaſphemie, whoredome, wantonneſſe, Looceneſſe, drunkenneſſe, gluttonie, pylling and polling, periurie, treaſon, enuie, and ſuche other lyke things hauehave theyr full ſcope: Let vsus bee ſorie for it, and yet let vsus not thinke that bycauſe the thornes among the which wee walke doo ſcratch vsus, therefore wee bee diſcharged: nor that it may auayle vsus when wee can alledge, that other men hauehave bin the cauſe of our ſtarting out intoo lewde behauiour, or of that wee hauehave bin caryed away in deede as it were wyth a whirle wynde. I ſay let vsus not thinke that that can auayle vsus: but let vsus followe Gods word when it is preached vntoo vsus: Let that bee all our wyſedome. Let that bee all our counſell, accordyng as it is ſayde in the hundred and nyneteenth Pſalme, that Gods commaundementes are the Counſellers of a faythfull man. VVhen a young man that is readie too fall too vnthriftineſſe hath a gouernour too holde hym in awe, he will bee reſtreyned for a tyme. Nowe truely Satan hathe great ſtore of allurementes, and infinite meanes and occaſions to breake our neckes withall: But God of his grace gyueth vsus counſell, he ſetteth hys word before vsus.
Therfore it is good reaſon he ſhoulde win ſo muche at our handes as too bee herde of vsus, and that wee ſhould frame our ſelues too hym: for what ſhall it aduauntage vsus too hauehave alledged a hundred thouſande tymes that wee hauehave doone as other men did? It is all one as if wee ſhoulde ſaye, Tuſhe ſirra, wee paſſe not ſo muche for GOD as for menne, wee hauehave preferred the worlde, whyche ledde vsus too vnthriftineſſe, and withdrawen our ſelues from all goodneſſe. Is thys a reaſonable excuce? No: Is it not all one as if wee ſhoulde ſpit in hys face, and bid hym backe and get him hence, that men maye hauehave full ſwaye among vsus, for wee muſt doo as they doo and frame our ſelues too the bent of theyr bowe? Thus yee ſee in fewe woordes too what vſe wee ought now adayes too put thys doctrine of Sainct Paules. And for the ſame cauſe alſo he addeth, that eueryevery man ſhall beare his owne burthen. As if he had ſayde, eueryevery man ſhall bee combered ynoughe for hymſelfe, wythout helping … this ſentence may bee applyed too many vſes, yea euen wythoute turning of the woordes from Sainct Paules owne meaning. For if thys reaſon that eueryevery manne ſhall beare hys owne burthen before GOD, bee alleaged as a generall matter: then vſeth he the woorde Burthen, too cutte off all excuces, too the ende that men ſhoulde thinke that all theyr ſhyftes and ſtartingholes cannot auayle them: and that is well woorthie too bee marked. For wee ſee what malapertneſſe is in vsus: wee woulde bee aſhamed to ſtand in contention wyth creatures as wee doo with our GOD, and for proofe thereof, if God preſſe vsus, wee wyll neuer leaue oure replying and murmuring, till wee bee more than conuicted. Yee ſee then that Sainct Paules ſetting downe of thys woorde Burthen, is as if he ſhoulde ſaye that wee cannot accuſe GOD, nor winne any thing by ſtanding in contention with him. For why? VVhence commeth the condemnation that preſſeth vsus? Is it of that God ſtretcheth oute hys arme too make vsus feele hys power in ouerwhelmyng vsus? No, but eueryevery manne ſhall beare his owne burthen.
Nowe it is verie true that Gods wrathe is lykened too a burning fyre which conſumeth all:Pſal. 50. a. 3 but in the meane whyle, whence commeth the wood of the fyre that conſumeth vsus? VVhat kindleth? VVhat maynteineth it? It is wee our ſelues: Our ſinnes are (as yee woulde ſaye) the wood, and our wicked luſtes hauehave kindled the fyre. Euen ſo is it as in reſpecte of the woorde Burthen. It is true that it is Gods hand which preſſeth the wicked: but yet notwithſtanding if they looke vppon the verye cauſe, they ſhall fynde it to bee their owne ſinnes. Thus much concerning the worde Burthen. Now after that S. Paule hath ſtopped all mouthes, & ſhewed that wee muſt quietly receiue the iudgement that God ſhall giuegive vppon vsus: he telleth vsus that eueryevery man ſhall beare hys owne burthen. And thervpon wee hauehave to gather the thing which I hauehave touched alreadie, namely that eueryevery man ſhal bee combered ynough with himſelfe. And S. Paule doth purpoſely ſay ſo, bycauſe that when I referre my ſelf to cuſtome, and ſay, the faſhion or guiſe is ſo, and eueryevery man dooth ſo: it is all one as if I would vnburthen my ſ… But nowe … whither they whom I alledge for my warrant bee ſtrong ynough, and whither their ſhoulders bee able to beare my burthen.
Behold, God calleth mee, and I muſt bee fayne to yeelde vp an account of my lyfe: and I ſhall go ſeeke warrantes too anſwere for mee. And who be they? EueryEvery man ſhal bee combered ynough in anſwering for himſelf: there is not that man which hath not faults ynow of his own alreadie. And how then could they beare my burthen if I ſhould caſt it vponupon them, ſeeing they bee ſo ſore loden already with themſelues, as is able too wey them downe a hundred times? Is it not then a great folly for mee to bring ſuch warrantes before God? I am giltie of a hundred thouſand faultes, I ſhall bee put there into the throng among the reſt, and if I examine my ſelfe rightly, I ſhall finde my ſelfe worſe than giltie as I ſayd, and yet for all this, I will ſatiſfye God with ſaying, I hauehave followed the common trace. VVhile I go about to diſcharge my ſelfe after this faſhion vppon others, a thouſand perſons or twayne ſhall fall vponupon mee, and by that meanes my burthen which was too heauie already ſhall bee increaſed and bee made much heauier: and ſo yee ſee wee ſhall ſtill abide in confuſion. Nowe therefore wee ſee what folly it is too alledge men, as thoughe they could defend vsus ageynſt God, or that wee could bee exempted from our deſerued condemnation by making a number of bucklers after that ſort, too ſheelde ourſelues ageinſt God: as who ſhould ſay, the matter were doubtfull who ſhould get the vpper hande,Eſai. 40. b. 8. whither Gods woord whych muſt indure for euer and cannot bee impeached, or elſe our luſtes whiche are fleſhely. For whereof commeth cuſtome, and faſhion, and all that men terme lawfulneſſe, and antiquitie or preſcription and ſuch other things? Of nothing elſe but that men will needes be wiſe in deſpite of God: and moreouer are caried away with their own wicked luſtes, & eueryevery man would hauehave the bridle ſlaked, to take leaue too do all maner of lewdneſſe. Yee ſee then that wee cannot bring any warrantes too ſet ageynſt God, but wee make open warre ageynſt him. To bee ſhort, if eueryevery of vsus conſider that he is ouerloden with his owne faultes, he ſhall hauehave cauſe to humble himſelfe. For there is not any man which is not beaten downe to the groūd if God liſte too enter intoo … execute rigour towardes him, and euen the ryghtuouſeſt men of all, ſhall hauehave ſomewhat continually in them that is woorthie of blame, ſo as they ſhall bee confounded. Let vsus acknowledge this, and yeelde God the whole prayſe, ſuffering our ſelues to bee gouerned by him. And let vsus go backe againe to that which S. Paule tolde vsus heretofore: that is to wit, [to beware] that wee deceyue not our ſelues wilfully, when we would ſhew our ſelues hardie and bolde in correcting, rebuking, and amending one man or other. Let vsus not bee ſo fooliſh as to iuſtifie our ſelues by compariſon, as who ſhould ſay that God ought to hold himſelfe contented with our rebuking of others after that maner, and for that there is ſome ſhewe of vertue in vsus. Let vsus not ſtay vponupon any of theſe things, as is told vsus vsus heere, but let vsus marke alſo by the way, that whereas it is ſayde that eueryevery man ſhal beare his own burthen, we hauehave right great need of our Lord Ieſus Chriſts helpe,1. Pet. 2. d. 24. and that he ſhould take all our burthens vponupon him, according as in very deed hee hath borne all our ſinnes vponupon the croſſe, as ſayth S. Peter in his firſt Epiſtle. True it is that the matter which S. Paule handleth here, is none other than the ſame that I hauehave declared alreadie: that is to wit, that we muſt not imagin that men are able to warrant vsus, for the rightuouſeſt man aliue is combered ynough with himſelf. And furthermore, that if our Lord had not regard to hold vsus vp, wee ſhoulde be oppreſſed vnderunder our burthen. Yet notwithſtanding eueryevery man muſt anſwer for himſelfe, and Gods word muſt hauehave the maiſtrie as I ſaid afore. Thus ye ſee what S. Paule intended to tell vsus. But yet further, let vsus thinke a little vponupon our ſelues. If eueryevery man ſhould be faine to beare his own burthen, who were able to indure it? VVe ſhould needes be borne downe. For if a man had but ſome one ſinne in him, behold hel were readie too ſwallowe him vp. Surely the weight of one ſinne is heauier than a ſtone that were able to cruſh all our limmes and bones a peeces. Nowe it is no talking of any one, nor of a hundred: the multitude of them is infinite. How then ſhall we ſtande in iudgement before God when he bringeth vsus to account? VVho can ſay that hee commeth franke and free? To be ſhort, we ſee that if there were not a remedie in the matter that S. Paule telleth vsus heere: we ſhou… … we muſt repayre to our Lorde Ieſus Chriſt, for it is hee that hath borne all our burthens, as I hauehave alledged alreadie. Truly the redeeming of vsus did coſt him deere, and if we ſeeke heauen and earth throughout for the price of a ranſome, we ſhall not finde any other than him, that is able too pacifie God. Then had we neuer bin ſanctified, except the ſonne of God had giuen himſelfe for vsus.Eſay. 53. b. 45. And in very deed the prophete Eſay ſheweth how hee bare our burthens. Namely that he felt the paynes of death, and that the father was faine to wreake himſelfe vponupon him, as though hee had bin an offender and giltie of all the ſinnes of the worlde. Now therefore we muſt reſort vntounto him, according alſo as he allureth vsus to him. And by the way, if any man alledge that here ſeemeth to be ſome contrarietie, conſidering how Saint Paule ſaith that eueryevery man ſhall beare his owne burthen: the anſwere thereto is eaſie. VVhen the Scripture ſpeaketh too vsus of Gods iuſtice: it ſayth that eueryevery man ſhall bee recompenced according to his owne workes. After which maner Saint Paule ſpeaketh in the .xiiij. to the Romanes. According as euerie man ſhall hauehave walked in his conuerſation in this world (ſayeth he) and according as hee ſhall hauehave wrought in his bodie: ſo muſt he receyue his rewarde. That is the order which the ſcripture keepeth in ſpeaking of Gods iuſtice. Yea, but in the meane while it excludeth not the remedie that is giuen vsus in our Lorde Ieſus Chriſt, whereby men are ſuccoured. Lo how God ſuccoureth his elect, and ſuch as hee hath reſerued too ſaluation: that is to wit, after he hath chaſtized them, he reacheth them his hande, and lyfteth them vp againe when hee hathe caſt them downe. And truly we ſhoulde not knowe of what value the grace of our Lorde Ieſus Chriſt is, neyther coulde wee taſte of it, neyther coulde wee euer bee partakers of it, vnleſſe wee were vtterly confounded in our ſelues. Therefore let vsus learne to feele our burthen in ſuch wiſe, as too bowe vnderunder it, (as hathe bin declared this morning) and let the ſame leade vsus too true humilitie. And afterwarde, when wee hauehave felt the burthen more than wee are able too beare: let vsus repayre too oure Lorde Ieſus Chriſt, who promiſeth too eaſe vsus,Math. 11. d. 28. ſo wee ſeeke oure whole reſt in hym. So then, wee ſee that Gods grace is not excluded when hys iuſtice is ſpoken of. For it ſtandeth vsus in … …ayes too his merciemercy.Iam. 2. b. 13. VVhereas it is ſayde that hee whiche ſhall hauehave beene a cruell and mercileſſe perſone, ſhall hauehave iuſtice withoute merciemercy: thereby Saint Iames dooth vsus too vnderſtande, that oure Lorde hath his iudgement againſt the wicked and the reprobates, to recompende them according to their miſdeedes: and againe that he meaſureth his owne otherwiſe, that is to wit, that after he hath condemned them in themſelues, and made them to feele their diſeaſes thereby to bring them to true lowlineſſe: then he ſetteth them vp againe. Then muſt we firſt be ſtriken downe with Gods hande, and afterwarde be lifted vp againe by his gracious promiſes, in that hee telleth vsus that in our Lorde Ieſus Chriſt wee ſhall find all that wee want. Thus ye ſee in ſumme, after what maner we muſt practize this text: namely that in admoniſhing our neighbours with a gentle and meeld ſpirit, and being alſo humble & m…ke our ſelues, without preſuming any thing vponupon our ſelues, wee muſt examin well our owne liues, ſo as we may dayly bewayle our ſinnes and be ſorie for them, to the ende that we be no more deceyued with hipocriſie, but labor to withdraw our ſelues from the worlde, to the intent we ſurmize not that we ſhall ſcape Gods iudgement by our ſhiftes. So then, let vsus beare all theſe things in minde, that we may ſubmit our ſelues to the pure worde of God. And whatſoeuer men do to turne vsus away from it, let vsus not ſuffer our ſelues too be ſeduced. And for the bringing hereof to paſſe, let vsus flee to our Lorde Ieſus Chriſt, knowing that howe deſirous ſo euer we bee to giuegive our ſelues wholly to the ſeruing of God, yet wee be ſo ouerloden with ſinnes and imperfections, that they were able to ſinke vsus downe to the bottome of hell, if wee had not one to holde vsus backe, that is to wit, our Lorde Ieſus Chriſt, who hath borne all our ſinnes, and ſet vsus vtterly free from them, too the intent wee might hereafter come before God with our faces vpright.
Now let vsus acknowledge our ſinnes with ſuch humilitie, as euerie of vsus may confeſſe, yea euen vnfeynedly, that we are all forlorne and paſte hope, except this oure good God hauehave pitie vppon vsus: praying him neuertheleſſe, too make the fruite and vertue of the death and paſsion of our Lorde Ieſus Chriſt auaylable, not onelyonly in hyd… … which wee hauehave committed alreadie, and in burying them out of rem…aunce: but alſo in clenzing vsus dayly by hys holy ſpirite: and in holding vsus vp continually, till we bee come to the perfection wherevntoo he calleth vsus, and be deliuered from the priſon of ſinne, wherewith wee bee yet inclozed. That it may pleaſe him to graunt this grace, not onelyonly to vsus, but alſo too all people. &c.