Sermons on Galatians, Sermon 37
The. 37. Sermon, which is the ſeuenth vponupon the fifth Chapter.
22 But the fruite of the ſpirit are louelove, ioy, peace, pacientneſſe, gentleneſſe, goodneſſe, faith,
23 Meekeneſſe, temperance, againſt ſuch things there is no Lavve.
24 Novve, they that are of Chriſt, hauehave crucifyed the fleſh vvith the affections and luſtes therof.
25 If vvee liue after the ſpirit, let vsus alſo vvalke after the ſpirit.
26 Let vsus not be deſirous of vainglory, prouoking one another, and enuying one another.
WEe hauehave ſeen heretofore, that if we be willing too ſerue God, wee ſhall find ynough wherewith too occupie ourſelues in chaſtizing our vices, if eueryevery of vsus cōſider to how much corruption & ſinfulneſſe he is ſubiect. And ſainct Paule hath purpoſely ſet afore vsus the ſinnes that reigne in vsus by nature, too the intent we might know whervpon to ſet our minds to frame ourſelues aright to the obeying of God. For we ſee how mē buſie themſelues about trifling things in ſhewing themſelues willing too ſerue God: they trudge … meaſure. Howbeit, all is but vaine & vnprofitable labor, according … we ſee in the Popedome, where mē giuegive the name of Gods ſeruis to a ſort of toyes that they hauehave deuiſed of their own brayn. And yet in al thoſe things though they like neuer ſo wel of them, and glorie in them neuer ſo much, there is nought elſe but vanitie, and in the mean while they neuer paſſe of cōming to the principal: for the world doth alway ſeeke windlaſſes. But God ſetteth the ryght way before vsus in his lawe: and if we intend to go foreward to the true perfection vnfeynedly, wee muſt begin at the forſaking of ourſelues, bycauſe there is no wiſdome in vsus that is not curſed, no thought that is not wicked, nor no deſyre that is not froward & corrupted. For this cauſe S. Paul told vsus before, that if men be minded to order their life well, firſte they ſhall finde inough to occupy thēſelues withal, if eueryevery man cōſider what a number of intāgled and wicked luſts he hath in him to be cut vp: which thing wil not be done out of hād. And alſo S. Paul ſpake theſe words purpoſely to ſuch as buzied thēſelues about the Ceremonies of the lawe. For although they ſaid generally that the things which God had commaunded were to be fulfilled: yet the cheefe thinges that they made account of, were Circumciſion & the Ceremonies, Now herevpon S. Paule telleth vsus that God wil hauehave vsus occupied about greater matters: that is to wit, he wil hauehave vsus to fight māfully ageinſt the gret number of things that turne vsus aſide from the right way. And now he addeth on the contrary parte, that the frutes of the ſpirite are louingneſſe, meeldneſſe, gentleneſſe, mekeneſſe, ſtayedneſſe, and ſuche other lyke thyngs, and that when all thyngs are thus well ruled, the lawe hath no more power ouer vsus, for wee be ſet free from it, bycauſe our Lorde Ieſus Chriſt who hath exempted vsus from it, gouerneth vsus. To be ſhort, the marke that he ſhooteth at, is that Chriſtians ſhuld be free from the bondage of the law. Not all thoſe whiche hauehave the name of Chriſtianitie in their mouth, or which make their braggs of it: but ſuch as ſhewe by their deeds that they be mē bers of our Lord Ieſus Chriſt, inaſmuchas they be begottē agein by his holy ſpirit. For mens liues muſt be anſwerable therevnto, or elſe all their proteſtations are nothing worth, yea & they ſhalbe proued Lyers, vnleſſe it appeare by their works that they ſpeake truly and vnfeinedly. Beſides this, wheras S. Paule …, all goodnes, & al cōmendable thing … …utes of the ſpirit: therby he cōfirmeth the thing that I told you heretofore: which is, that if ther be any one drop of goodnes in vsus, the ſame is not of our own growing, neither can we chalēge the praiſe of it, without doing wrong and iniurie vntounto God. For they be all of them frutes of his grace, & he is faine to put them into vsus by his holie ſpirite. Ye ſee then that here againe we be humbled, to the end that none of vsus ſhould deceiue himſelf in thinking that he hath any vertue or ſtayedneſſe, or louingneſſe, or any other like thing of his own. For vntil ſuch time as God hauehave ſhaped vsus new ageyne, we be like a peece of grounde that is barrein yea and ſtarke naught. For we not only beare not any good thing: but alſo bring forth exceeding much euill, till our Lord hauehave rid vsus of it: like a naughtie grounde, whiche not onelyonly is vnprofitable too the owner in that it yeldeth him neither corne, wine, nor other neceſſary things: but alſo bringeth foorth thiſtles, thornes, & wicked weeds. Euen at the ſame point are we. And now wee hauehave to marke, (according alſo as S Paule hath declared heeretofore) that louelove is the ſumme and ſubſtance of the lawe: which he hath ſet down here in the formoſt ranke, not to make vsus forget the calling vponupon God, nor the affiance which we oughte to hauehave in all his promiſes, and the whole ſeruice that is conteined in the firſt table of the law. S. Paule holdeth not ſcorne of thoſe things, neither would he hauehave them reiected: but the matter that he treateth of, is how men may giuegive ſure proofe to the worldward, whether they be rightly mynded to the obeying of God or no. And I hauehave told you alreadie, that ſuch proof is ſeene by our louing of our neyghbours, when wee bee not giuen eueryevery man too his owne profyte, but laboure in common too nouriſhe good peace and vnitie, and put to our helping hande alſo ſo farre as God giueth vsus abilitie & meanes wherwith to do them good to whom we be bound by his woorde. Thus yee ſee why S. Paule ſetteth downe the woorde LoueLove in the firſt place. It is not to the intent we ſhould ſo louelove our neyghbours, that God ſhould be thruſt backe behynde vsus: but bycauſe that in hauyng mutuall louelove and frendſhip one with an other, wee ſhewe ourſelues to be rightly giuē & dedicated to god: which thing cānot be with … truſt in him, nor without reſortīg vntounto him by praier and ſupplica…n. Furthermore ſeing that all the things which beare the name of vertue, and are iuſtly commended among mē, are called the frutes of the ſpirit: ſurely it is much more likely that when we ſhould come vntounto God, and bee armed ageinſt all temptations, and be earneſt in praying by meanes of faith: we be not ready for it if the holy Ghoſt worke not in vsus. Then of natural inclination there is not any thing in vsus wherby we take hold of the doctrine of the Goſpell: neither are wee ſo lightſome as to mount vp vntounto God, to talke familiarly with him by prayer and ſupplication, but the holy Ghoſt muſt diſpoſe vsus too it, by inlightening our harts with his grace, & by mouing our harts to cal vpō him. Lo what we hauehave to remēber heere. Now wheras S. Paule matcheth ioy with louelove, it is not only to do vsus to vnderſtand that we ſhall be quiet to Godward, and hauehave cheerfull hartes, when he ſhall hauehave receyued vsus to merciemercy and ſhewed himſelfe too fauor vsus: but he ſpeaketh of another kind of ioy, which is that there bee no hartburning among vsus to make vsus lowre one at another, nor ſpite to withdrawe vsus frō our neybors: but that we be gentle & fellowlike, yea and that we be glad when wee can ayde and ſuccor them that hauehave neede of vsus. In the .xiiij. to the Romans S. Paul ſaith,Rom. 14. c. 17. that the kingdome of heauē is ioy of ſpirit: howbeit he taketh that word in another meaning. For wee may reioyce in God when he witneſſeth vntounto vsus that he receiueth vsus for our Lord Ieſus Chriſtes ſake, and without that, we muſt needes be vexed and turmoyled with ſuch vnreſt, as we ſhal liue in continual trouble. It is true that the deſpiſers of God do ſport thē ſelues as much as may be in their iollitie: but yet hauehave they neuer any reſt or ioy: for they bee faine too ſuffer much hartburning inwardly, and God dooth ſo ſting them with ſundry hartbytings, as they be alwayes in heauineſſe and vexation: in ſo much that when they would be merrie, they be faine to play the brute beaſts, and to ſhake off al vnderſtanding, ſo as the diſcerning of good and euill is quite and cleane daunted in them. Now it is a curſed ioy when men ſtray away after that faſhion from God, and forget what they bee. But (as I hauehave told you already) S. Paule ſpeaketh heere of the ioy that we hauehave in being conuerſant with our neybors. And after the ſame maner alſo is the word fayth … faithfulneſſe and ſoundneſſe of hart. … is a faith that reſpecteth God, and that is the ſure beleef which we hauehave of his promiſes, according wherevnto it is ſayde that wee bee iuſtified by fayth,Rom 5. a. 1. bicauſe it appeareth that God aboliſheth and mortifieth in vsus whatſoeuer is of our owne nature. Therefore [in that fayth] wee muſt bee grounded vponupon Gods onelyonly mercy which is ſhewed vsus in our Lorde Ieſus Chriſt. But howe come wee to the poſſeſsing of ſo great a benefite? By truſting vntounto Gods promiſes, and by receyuing them with all obedientneſſe, acknowledging our ſelues to bee damned and forlorne, and reſting onelyonly vponupon him. Yee ſee then that oure fayth which reſpecteth God, is an aſſurance whiche wee conceyue of his goodneſſe and louelove towards vsus, to the ende wee may preace vntounto him, not doubting but that he heareth vsus. And for that cauſe alſo S. Paule ſayth, that thoſe whiche hauehave ſuche fayth, doo truſt boldly in God, and therewithall doo alſo freely and boldly pray vntounto him. But in this preſent texte, S. Paule taketh fayth for the faythfulneſſe which wee perfourme one to another when we walke vprightly, ſo as wee go not about to deceiue our neybour through lewdneſſe or ſuttletie, nor vſe any double dealing, nor any diſsimulation to wind about the ſimple, but do the ſame to other folk which wee would hauehave done to our ſelues. Thus yee ſee howe S. Paule meeneth that fayth is a frute of the ſpirite. Nowe he addeth Meekeneſſe and gentleneſse, bicauſe that without them it were impoſſible that there ſhould bee any vnitie or concorde among vsus. For if eueryevery man ſhould bee terrible and voyde of gentleneſſe, it were muche better for vsus that wee were wylde beaſtes. Therefore wee muſt ſhewe a willingneſſe to communicate with thoſe to whome God hath linked vsus. Too bee ſhorte, LoueLove is maynteyned by thys meekneſſe, goodneſſe, and gentleneſſe whereof S. Paule ſpeaketh heere. And now immediatly he addeth, Temperance [or ſtayedneſſe.] which is not onelyonly an abſteyning from other mens goods, but alſo a ſober behauiour, and a keeping of our ſelues from all looceneſſe, exceſſe, and outrage. To bee ſhorte, S. Paule hath ſet downe theſe vertues whiche he rehearſeth, for Chriſtians, as if he ſhoulde ſay, that if we be gouerned by the ſpirite of our Lord Ieſus Chriſt, it may … by our life, for as muche as wee ſhall be ſo hilde in awe, that … ſhall not runne at rouers as theſe looce lyuers doo, but we ſhall be charitable and kindharted one to another, ſo as there ſhall be no wrangling, no guyle, nor no extortion in vsus, but eueryevery of vsus ſhall content him ſelfe with his owne, & indeuer to ſerue one anothers turne. But yet notwithſtanding wee ſee that all good commeth of Gods ſpirite. Neuertheleſſe wee ſee alſo that our Lord Ieſus Chriſt is the fountayne out of whiche wee muſt draw. And that if wee be his, and belong vntounto him as mēbers of his body, he will ſhew in all our whole life, that his receiuing of vsus, and his auowing of vsus to be his children, is not in vayne. Heerevpon S. Paule concludeth,…. Ti. 1. b. 9. that agaynst ſuch vertues, (or agaynſt the men that are indued with them) the law hath no power nor force at al. And therfore he ſayth in the firſt to Timothie, that the Lawe is not giuen to the righteous, but to the vnrighteous, and to ſuch as ruſh out into offences and miſdealings. Then if the deceyuers that troubled the Churche at that time, had knowen well what is the ende of the Law and the Goſpell: they would not hauehave preſumed to bring the faythfull in bondage after that faſhion. And therefore S. Paule ſcorning theyr hypocriſie which was matched with ſhameleſneſſe, ſheweth that they pretended great zeale of the Lawe, and yet bewrayed all maner of wickedneſſe and contempt of God in their lyfe: lyke as now a dayes the Hypocrites in the Popedome crie out lowde agaynſt vsus, that wee ouerthrowe all good workes, and intende to bring in a licentiouſneſſe of all euill, and to thruſt out all deſire of ſeruing God. And why ſo? Bicauſe wee vncace men out of all their fonde preſumption and ſelfe eſtimation, and ſhewe them that there is none other meanes to truſt in God, than by reſting vponupon his meere goodneſſe in the name of our Lorde Ieſus Chriſt. VVee ſay flatly that all that euer is termed by the name of merite or deſerte, is ſtarke abhomination before God. For ſo muche as they beare them ſelues in hande that they bee their owne Sauiours. Yee ſee then that all loftineſſe of man is pulled downe by our doctrine. But yet dooth not that importe, that eueryevery man ſhould take leaue to doo lewdly, and hauehave no more care of ſeruing God, nor of ſtanding in awe of him. But contrariwiſe wee ſay that Ieſus Chriſt is giuen vntounto vsus, not one … obteyne forgiueneſſe of our ſinnes at … hand by his meanes: but alſo to the end that beeing regenerated by his holy ſpirit, we ſhould walke in newneſſe of lyfe. And nowe in ſooth what maner of men are they that maynteine the deſert of good works ſo ſtoutly? VVe ſee there is nothing but all kinde of curſed filthineſſe in their whole life. For if a man would ſeeke for ſcoffers that are altogither vnholie, and neuer hauehave ſo muche as any one feeling that euer they ſhall come to account, but are vtterly doted by Satan: ſurely thoſe are euen they. Agayne, when as they magnifie good workes: what are the things that they would hauehave men to giuegive them ſelues vntounto. To babble much, to go to mattins and euenſong, to trot from altar too altar, too worſhip puppets, too decke them trim, too buy ſtore of pardons, too gad on pilgrimage, and (too bee ſhort) too mocke God too his face, as though all the ſeruice of God were but a play of young children. True it is that they dare not ſay but it is a good and commendable thing to bee diſcrete, chaſt, ſober, and ſo foorth: but yet they can eaſily forbeare all thoſe things, ſo a man keepe their ſuperſtitions. Too bee ſhorte, all Gods commaundements are thruſt vnderunder foote, and as it were troden vponupon, and to their ſeeming it is no deuotion nor holineſſe, excepte a man doo all their gay gewgawes and things of nothing. Thus yee ſee howe the contention that S. Paule had in his tyme, indureth ſtill at this day. And for that cauſe he ſayth, that if his aduerſaries agaynſt whom he diſputeth, will maynteyne Gods Lawe, they muſte conſider well to whom it ſpeaketh, and they muſt begin at them ſelues: and that if they intende to make good ſchollers, they muſt teach them ſoberneſſe, meekneſſe, chaſtitie, patience, & ſuch other things, and moreouer to renounce all their owne wicked luſts. Theſe (ſaith S. Paul) are the true exerciſes wherin it behoueth vsus to imploy all our indeuer. And in the meane while let vsus not ſhutte the gate agaynſt Gods children, in bereeuing them of the priuiledge that God hath giuen them. For when he gouerneth them by his holy ſpirite, he will not hauehave them ſubiect any more too the yoke of the Lawe. Nowe therevpon S. Paule addeth, that all they whiche are in Ieſus Christ, hauehave crucified their fleſh, with the lusts therof. Here he ſheweth that he … to hauehave a fleſhly libertie, and ſuche a one as the deſpiſers of God … that he requireth chiefly, that ſuche as talke of chriſtian libertie, ſhould ſhewe in deede that they hauehave crucified all their luſts and concupiſcences, to the intent thereby to proue them ſelues the true members of our Lord Ieſus Chriſt. And this is needefull for vsus: to the ende wee may holde vsus to the lawfull order and marke which God pointeth vsus too, when we would knowe what true libertie is. Nowe a dayes there are many Chriſtians from the teeth outwarde, as farre as comes too the eating of fleſhe vppon frydays and in Lenton: they can welinough mocke at the pelting toyes of papiſtrie: they can welinough ſay, that if any reſtraynt bee made of one thing or other vnderunder payne of deadly ſinne, it is but an abuſe and mockerie: and they ſay truthe, ſo they buyld vponupon a good and ſure foundation. But what? they that are ſo great talkers, know no whit of our Lorde Ieſus Chriſtes office and power: they knowe not why he came downe into the worlde, nor what grace he imparteth vntounto vsus by his Goſpell: they knowe not, neyther what fayth, nor what prayer is: and yet for all that, they will needes hauehave leaue to doo what they liſte, and that folke ſhould lay the bridle looce in their necke. Of theſe wylde Chriſtians there are tootoo many nowe a dayes. In the meane while the doctrine of God is blamed by their meanes. For the enimies of the truthe vpbrayde vsus with all ſuche as are looſe liuers now a dayes, and ſay that the ſame ſpringeth of our preaching. For this cauſe S. Paule hath anſwered his aduerſaries, and alſo armed and fenced vsus to anſwere them, to the ende to ſtoppe the mouthes of all raylers, and of all ſuche as doo falſly ſlander the doctrine of the Goſpell. Firſt of all therfore when the wicked ſort ſay, that we giuegive an inordinate libertie to all ſuche as ſeeke nothing but to doo lewdly: Let vsus looke backe to S. Paule, who telleth them that the libertie which we ſpeake of, ſerueth for none but ſuch as are a law to them ſelues, namely through the working of the death and paſſion of our Lorde Ieſus Chriſt. But yet notwithſtanding this ought to ſerue for a warning to all ſuche as imagine a libertie after their owne liking. Therefore let them vnderſtande, that firſt of all it behoueth them to become members of our Lorde Ieſus Chriſt. VVil we then eate quietly without making any … VVill wee bee exempted from all … whiche doo nowe a dayes vexe the ſimple and ignorant ſorte in the Papacie? Let vsus vnderſtande what Ieſus Chriſt is, and let vsus bee throughly his. Let him gouerne vsus, and let his death and paſsion ſhewe their power and effectualneſſe in our whole life. Thus yee ſee what we hauehave to beare in binde in this text. And heere S. Paule ſheweth agayne, that the true perfection of Gods children conſiſteth in abacing themſelues, ſo as they followe not the rule of their owne brayne and affections: for wee bee vtterly corrupted. Then can wee not bee but rebels agaynſt God all the time of our life, till wee hauehave kylled all the ſinfulneſſe of oure owne nature. Marke this for one poynt, that our lyfe ſhall neuer bee framed to the will of God, excepte wee bee vtterly chaunged, bothe in our thoughts, and in our affections. Secondly, S. Paule ſheweth that that can not be done, but by communicating with our Lorde Ieſus Chriſt: for it is not without cauſe that he vſeth this worde Crucified. For thereby he declareth, that ſo long as wee bee ſeparated from our Lorde Ieſus Chriſt, and caſt off from him, and not knit vntounto him by fayth, our nature will alwayes bring foorth hir owne frutes, that is to ſay, nothing but all maner of naughtineſſe and vice. Thus ye ſee that firſt of all Freewill is beaten downe. Secondly it is ſhewed vsus that wee can not be partakers of any of Gods giftes, nor of his holy ſpirite, but by the meanes of our Lorde Ieſus Chriſt, according as I hauehave tolde you alreadie, that wee muſt all drawe of his fulneſſe, for he is the onelyonly fountayne that is able too ſuffice vsus. And if wee ſeeke neuer ſo farre aboute elſewhere, wee ſhall finde nothing but drythe, and wee ſhall continue a thirſt ſtyll: and if wee thinke too fill our ſelues, it will bee but wyndineſſe and miſweening, wherewith wee ſhall burſte, and yet not gather any good nouriſhment or ſubſtance. Nowe heerevppon Sainct Paule concludeth, that if wee liue after the ſpirite, wee ſhoulde alſo walke after the ſpirite. And it is a more eaſie declaration of the thing that I hauehave touched alreadie. It had beene inough too hauehave auouched that wee can not bee ſet free, but by crucifying all oure wicked luſtes: howe bee it for as … … Hypocriſie is ſo great, that they doo alwayes finde …a…ting holes, and …man would bee eſteemed as an Angell, though his life bee out of order: therefore Sainct Paule intended for a confirmation too adde this ſaying▪ that if wee liue after the ſpirite, wee must therewithall walke after the ſpirite. As if hee ſhould ſay, that it is not inough for men too proteſt them ſelues to hauehave Gods ſpirite dwelling in their heart: but they muſte ſhewe that he is there: for he is not idle. Therfore if a man will diſcerne whether Gods ſpirit dwell in vsus or no, he muſt come to our works and to our life: and according as our conuerſation is, ſo may he ſee what we be, and what is within vsus, and giuegive iudgement by our outwarde workes that are apparant. As for example, if one would beare mee in hande that a blocke were a liuing a man too ſee too: It ſtirreth neyther head nor foote: thruſt at it, and ſhoue at it, and yet there appeareth no lyfe in it: and ſhall he then make mee beleeue that a peece of ſtone remoueth from place too place, or hath any power in it, or is a creature that hath a ſoule? Euen ſo is it with thoſe that boaſt them ſelues to be ſpirituall. For although the vnbeleeuers and enimies of God be aliue as in reſpect of the body: yet are they dead in reſpect of the heauenly life, bicauſe their ſoule is vtterly corrupted: but wee liue to Godwarde through the grace of his holy ſpirite. And if this grace be in vsus, it can not bee idle, as I ſayde afore. And that is the cauſe why S. Paul ſayth, that our conuerſation will ſhewe whether we liue in the ſpirite or no. The worde walke is very rife in the holy ſcripture, when the whole ordering of our life is mentioned: neuertheleſſe heere is not onelyonly walking. The worde that S. Paul vſeth importeth more: that is to wit, too walke orderly, as if he ſhould ſay, that we muſt frame our ſelues to the thing that is conformable too the will of God, and of his holy ſpirite, and that our life muſt bee ſo well ruled, as it maye bee knowen that God gouerneth vsus in deede, and that our Lorde Ieſus Chriſt holdeth vsus too him ſelfe as the members of his body, and that he hath truly witneſſed that he dwelleth in vsus by his holy ſpirite. Therefore at a worde, this thing muſte needes bee knowen. Nowe to bee ſhorte, S. Paule ment heere to bewray the hypocriſie of all ſuche as make fayre proteſtation with their mouthe, and woulde hauehave men to beleeue wonderous well of their zeale: and yet in all their whole lyfe doo ſhew … at all too come neere God, nor any … of hys worde. All ſuch folke then are heere condemned of lying and vnfaythfulneſſe. And therefore that wee may diſcerne which are Gods children, let vsus come to the examining of our liues. True it is (as I hauehave touched heeretofore) that ſometimes the ignorant wretches and ſuche as neuer had any inſtruction in the Lawe, ſhall hauehave ſome apparance of vertue. But if a man ſounde them throughly, he ſhall finde it is but a ſhadowe, and that they bee not well bent, eyther too louelove their neibours, or to walke according to Gods will. To be ſhort the examining of our lyfe can not lye. And heerewithall S. Paule ment alſo to confirme the thing that he ſpake afore: that is too wit, that if our lyfe bee to be gouerned by Gods ſpirite, then muſt wee trauell earneſtly that way, and not in tryfling things that are neyther heere nor there before God: according as I hauehave declared alreadie, that ſuche as will needes bee moſt deuout, hauehave neither ende nor meaſure of their ſuperſtitions: and when euening cōmeth they thinke God to bee greatly beholden to them for their trauelling too and fro, and yet notwithſtanding all is but loſte labour. And therefore S. Paule telleth vsus, that ſithe wee knowe that our life is ſpirituall (as truthe is) and that God alſo is a ſpirite: wee muſt vnderſtande alſo that he will be ſerued faythfully, and that men muſt not occupie them ſelues about ſmall trifles which are but as childrens bables: but that he will hauehave vsus to vſe faythfulneſſe, louelove, peace, and concorde one with another, ſo as there bee no deceipt, no malice, nor no rauin among vsus. Then if we knowe that the lyfe which God alloweth, and whereby wee bee ioyned vntounto him, is a ſpirituall life: Let vsus foorthwith (ſayth he) walke in the ſpirite, that is too ſay, let vsus aſſure our ſelues that God alloweth not any thing but that which is agreable to his Lawe (which for the ſame cauſe is called ſpirituall by Sainct Paule in the ſeuenth to the Romanes) and let the proofe of the ſame doctrine ſhewe it ſelfe in our conuerſation. So nowe whereas other folkes runne on pilgrimage: let vsus occupie our ſelues in the ſeruing of God, and our neibours. VVhereas theſe wretched hypocrites waſt al their ſubſtance in Idolatrie: let vsus conſider that the true ſacrifices & holy offerings which … are that we ſhould bee dedicated vntounto him both in body & ſou…, … …ondly that we ſhuld ſo diſpoſe the goods that he hath giuē vsus & put into our hāds as we might ſhew by ſo the ſame may ſerue to the glorifying of Gods maieſtie, and [too the inlarging of] the dominion of our Lorde Ieſus Chriſte. Let all looke at him, let all ſticke too him, and let all know that it is he from whom all goodneſſe proceedeth. Lo wherevnto S. Paule ment too bring vsus. Now to the intent too make vsus the more too abhorre all vayneglorie and pryde againſt God, and the ſayde deſire of hauing credite among men: he ſayeth that wee must not ſeeke too byte one another, nother must we malice one another. It is as much as if he had ſayd that ambition or vayngloriouſneſſe cannot reigne in vsus, but incontinently there will be hartburning, and eueryevery man will prouoke his neighbour. For if wee bee giuen after that faſhion to vayneglorie, eueryevery of vsus will couet too bee greateſt, and it will ſeeme to himſelfe that he hath not his right, till he ſee his neighbour brought in contempt. Thus yee ſee what pryde bringeth. It tendeth not onelyonly too the aduauncing of a mannes ſelfe againſt God: but alſo too the defacing of ſuch as we ought to honour, at leaſtwiſe if they be our inferiours. For when we hauehave looked well to all, it is certayne that euen the leaſt ſort ought to bee honorable in our eyes. Therefore if we bee led with ambition (as I ſayd afore) eueryevery of vsus will bee climbing to get higher and higher. Now hereof muſt needes ſpring ſtrife and debate, hartburning, quareling and contention, and finally deadly enmitie. To be ſhort, ſo long as ambition hath his full ſcope, and is let alone vnbrydled, wee muſt needes bee at warre, as experience ſheweth toomuch, and woulde God that wee might bee fayne too ſeeke a greate way off for examples of it. But ſo ſoone as men will needes ſet out themſelues, ambition muſte needes carie them ſo away, as too ſhewe themſelues enemies too their neyghbours. And thereof alſo proceedeth enuie.1. Cor. 13. b. 9. For it is ſayde that charitie is glad of other folkes welfare. HaueHave not wee cauſe too reioyce, when we ſee God poure out of his gracious giftes vponupon our neyghbours? yes: or elſe wee pray not vnfaynedly for all ſuch as hauehave neede of them. For if it greeue vsus too ſee that God graunteth them too liue commodiouſly and at their eaſe: doo wee not therein bewray that there was nothing but hypocriſie and fayned… …. Alſo if God giuegive any man the gracious … his holy ſpirite, it is for the common welfare and edifying of his Churche. So then, in all reſpectes there is cauſe for vsus too reioyce, and if wee bee rightly qualified according too Gods will, wee ſhall alſo therewithall louelove the profite and aduauncement of our neyghbours. Contrariwyſe when eueryevery man is giuen too himſelfe, and wee bee driuen with this wicked ambition and pryde: wee can neuer looke but a skewe at the aduauntage and profite of our neyghbours. There will alwayes be repining and ſpiting in our hartes, when God ſheweth himſelf bountifull towardes thoſe whom wee would keepe vnderunder feete.
Thus yee ſee that the thing whiche wee hauehave to remember in effect in this ſtreyne, is that wee muſte learne what it is too belong too our Lorde Ieſus Chriſte, to the ende that wee take not his name in vayne, ne bee reproued of falſehood and leaſing before God and his Angelles, for glorifying our ſelues ſo fooliſhly before menne. For too the intent wee may bee our Lorde Ieſus Chriſtes, wee muſt mortifie our luſtes and affections, knowyng that of our ſelues wee bee inordinately giuen too all euill, and our nature wholly inclyned therevntoo. Therefore it ſtandeth vsus in hande to turne a new leaſe. And of a truth that cannot bee done of our owne power: but the Sonne of God is Prieſt and readie to helpe vsus. VVhat letteth vsus too bee made partakers of the giftes of Gods holie Ghoſt, that wee might proue by our lyfe that wee hauehave a true beleefe in him? It is our flattering of our ſelues in our owne wretchedneſſe. Then ſeing there is nothing but corruption in vsus, lette vsus learne too lament, and lette vsus yeelde our ſelues too our Lorde Ieſus Chriſte, that he may kill all wicked luſtes and diſordinate affections in vsus by the power of his death and paſsion. And therewithall lette vsus conſider the grace that God graunteth vsus in that he will hauehave vsus too ſerue him freely, ſo as wee ſhoulde no more bee vnderunder the yoke of the Lawe too bee preſſed downe by it too the vttermoſt (for that woulde bee an intolerable burthen too vsus), but bee gouerned by his holie ſpirite, knowyng that he alloweth of our lyfe, and accepteth our ſeruis when it is ſo framed according too his woorde, although our zele bee not ſo greate nor ſo ſubſtantiall as were … know this: and therewithall let vsus walke in ſuch …, as our …, and as our feete, handes, and all other our mēbers and ſenſes may ſhew by effect, that as we hauehave bin trayned in the ſchoole of our lord Ieſus Chriſt ſo we hauehave alſo borne away his doctrine, and that the ſame hath taken roote in vsus, not too lie hid ſtill, but to yeelde foorth fruyte in ſuch wiſe as Gods name may be honored, and we ſhew that wee be not idle and vnprofitable ſeruants, but that we hauehave bin quickened by the ſpirite of our Lord Ieſus Chriſte, and that it is he that gouerneth vsus, by reaſon whereof the fruyte of it redoundeth immediatly too our neyghbours, in ſo much that whē Gods name is ſo glorified by vsus, & we hauehave yeelded true proofe of our chriſtianitie, men knowe that whereas wee were taught, it was to the end that all others ſhould reape profit by it. For God hath a reſpect to the whole bodie of his Church,Math. 5. g. 45. and like as he maketh his ſonne to ſhyne both vponupon good and bad: ſo will he hauehave the faythfull to do good to ſuch as are not worthie of it. Therefore let vsus acquaynt our ſelues with it, and moreouer acknowledge that we be nothing, and that all the goodneſſe which wee hauehave is none of our owne, but that we hauehave it of Gods meere grace. And for aſmuch as we bee not yet come to the perfection that were requiſite, let vsus not ſurmiſe our ſelues too be in Gods fauour for any other reſpect, than that he beareth with vsus till wee bee come intoo his kingdome, where we ſhall hauehave the fulneſſe of all holineſſe.
Now let vsus caſt our ſelues down before the Maieſtie of our good God, with acknowledgmēt of our faults, praying him to make vsus ſo to feele them, as wee may bee ſorie for them before him, yea euen with a true repentance, and deſire to be rid more and more of them, and practize the doctrine that we hauehave herd, that whereas the blinde and ignorant wretches doo now adayes martir and tyre themſelues to much in exceſſe of their fonde deuotions: we may learne to hold our ſelues too the pure ſimplicitie of his woord, knowing that there is none other rule but that, and that the ſame is it wherein he will hauehave vsus to exercyze our ſelues, and wherevnto it behoueth vsus too apply all our ſtudie: and thereby ſhew that that is the meane wherby our Lord Ieſus Chriſt will hauehave vsus faſhioned lyke to himſelfe: and therfore let vsus go foreward & trauell vntounto him till we be throughly knit vntounto him, and in the end be come … ſuch time as he ſhall appeere to our full …, and deliuer vsus not onelyonly from this earthly pilgrimage, but alſo from all corruptions and all other things whiche hinder vsus from the full inioying of the heauenly heritage. That it may pleaſe him too graunt this grace not only to vsus, but alſo too all people &c.