Sermons on Galatians, Sermon 38
The. 38. Sermon, which is the first vponupon the ſixth Chapter.
BRethren, if any man bee ouertaken vvith a fault, you that are ſpirituall helpe too amend him vvith the ſpirit of meekeneſſe: and conſider thy ſelfe, leaſt thou alſo bee tempted.
2 Beare ye one anothers burthen, and ſo fulfill the Law of Chriſt.
I HaueHave declared heretofore that there is not a more deadly plague than Ambition, whē eueryevery man is giuen too himſelf and will needes exalt himſelf to the contempt of his neyghbors: for then is nother indifferencie nor meaſure kept. Here is now another vyce very neere of kinne to the other: namely when wee ſnatch at ſuch as hauehave done amiſſe, to the intent to aduaunce our ſelues in compariſon of them, which we ſee to be cōmon a vyce in the world. For to our ſeeming, other mens vertues are a hinderance to vsus, that wee cannot bee in ſuch reputation as we ſayne would. This is the cauſe that eueryevery of vsus prieth and peereth at his fellow, to the intent to diſgrace him in ſuch wiſe as he alone may not beare away the bell, and by that meanes hauehave chiefe prayſe and cōmendacion. And although that that be not: yet will it often come to paſſe, that wee ſhall be ouer rigorous vnderunder pretence of zele. For this cauſe Saint Paule doth heere exhort the faythfull, too do their indeuer too reforme a man with all gentleneſſe, when he hath done amiſſe. And he dooth purpoſely … ſtate before vsus heere. For it ought too moue vsus to compaſsion, … …onſider the common frayltie that is in vsus all, as he will touch the ſame point more at large hereafter. Neuertheleſſe his putting of vsus in mind of our infirmitie by nature, is too the end that none of vsus ſhould climbe to high. And furthermore he addeth the woorde ouertaken, meening thereby that it alwayes deſerueth gentleneſſe at our handes when we ſee a man ſurpryzed by the wylineſſe of Satan. For S. Paule ſpake not heere of ſuch as hauehave rooted malice in their hart, which are vtter deſpyzers of God, which are altogither heatheniſh, & which are ſo full of poyſon throughout, that they cannot alledge for themſelues that they fall by ouerſight▪ for why, they bee madde beaſtes, ruſhing wilfully agaynſt God, according as wee ſhall ſee many that manifeſtly deſpize all order, and would hauehave all the worlde put too confuzion. Suche maner of men are not compryzed in the number of thoſe whom Sainct Paule ſpeaketh of heere. But although a man feare God and be willing to giuegive himſelf to his ſeruis: yet notwithſtanding Satan hath his ſnares ready layd, and catcheth vsus oftentimes ere wee thinke of it. And ſo you ſee how wee bee ouertaken or ſurpryzed. Nowe S. Paule telleth vsus, that yet in ſuch faultes wee muſt bee pitifull ſtill, and beare with ſuche a man through the ſpirite of meekeneſſe. Howbeeit wee muſt marke well all the woordes that are ſet downe here: and therby wee ſhall gather the meening of the Apoſtle. For in very deede heere is nothing ſuperfluous, but eueryevery woorde hath his weyght. For in ſaying that wee muſte indeuer too amend him agayne that is fallen: he ſheweth that the gentleneſſe whiche many men vſe in flattering ſuche as hauehave done amiſſe, ſauoreth nothing at all of Chriſtianitie. Therefore mennes vyces muſte bee rebuked, and wee muſte labour too bring backe the partie intoo the right way, which is ſtrayed out of it. For if a man vpholde him in his naughtineſſe, and foade him in it: he betrayeth him, bycauſe he rocketh him a ſleepe, and by that meanes ſinketh him the deeper in deſtruction. Yee ſee then that the meane whiche Sainct Paule hath appoynted, is that if a man hauehave done amiſſe, he ſhoulde bee amended, howbeit that the ſame muſte bee done with the ſpirite of gentleneſſe and meekeneſſe. He could well ynough hauehave vſed the woord Meekeneſse without the woorde Spirit: but he hath … do vsus to wit that we muſt hauehave a hartie … procure the welfare & ſaluation of ſuch as hauehave neede too bee warned and exhorted when they hauehave committed a fault: and therewithall he ment alſo to expreſſe that the ſame proceedeth of God. For like as he is the fountayne of all goodneſſe: ſo alſo doothe he giuegive his children ſome meekeneſſe, too the intent they ſhoulde followe him and frame themſelues after his example.Eſai. 11. a. 2 VVee knowe that the maner of the holy Scripture is to terme the giftes of the holy Ghoſt, the ſpirit of truth, the ſpirit of the feare of God, the ſpirite of wiſedome, & ſuch other like, bycauſe the fulneſſe of all goodneſſe is in him. Yee ſee then that the ſumme of that whiche S. Paule teacheth heere, is that we muſt not onelyonly louelove vertue and like well of ſuch as walke in all perfection, and in whom wee can find no blame: but ouermore wee muſt be gentle, in bearing with the faultes of ſuche as are not yet ſo well confirmed in the feare of God as were requiſite, too the ende we may bring them backe agayne into the right way, that are turned aſide or thruſt out of it. For if there ſhould be no meeldneſſe nor gentleneſſe in vsus: as ſoone as a man had committed any faulte, wee ſhoulde as it were plundge him in deſpayre, and this is ſeene too much, for that cauſe therefore Sainct Paule telleth vsus that the meekeneſſe or meeldneſſe of Gods children muſt trie it ſelfe by releeuing ſuch as are fallen through weakeneſſe, yea and that in ſuch ſort, as it may be knowen that their ſaluation is procured. Nowe I hauehave tolde you that there are two extremities or two vyces wherof wee muſte beware. The one is, that we winke when any of our freendes hauehave offended God, in ſo muche that euen when he hath giuen ſome cauſe of ſtumbling, wee let it ſlippe bycauſe wee be loth too purchace his diſpleaſure by rebuking him. And now adayes yee ſee that the common way of maynteyning freendſhip in the world, as too giuegive leaue and licence of all miſdoyng, through Diueliſhe diſsimulation. For no man can abide too hauehave his galled backe rubbed, nother doo any menne take warnings in good woorth, ſauing they whom God hath touched, and to whom he hath giuen the ſpirite of obedience too yeelde themſelues teachable. Therefore ſuche maner of men as theſe,Pſalm. 14. c. b. 5. will ſay with Dauid, that they had leuer too bee … and with all ſharpneſſe, than too hauehave the oyntments of the flatter … …ich ſerue but too rocke men aſleepe in their vyces. Neuertheleſſe ye ſhall cōmonly ſee, that all mē couet to be borne withall, and to hauehave no woord ſpoken to them what ſoeuer they do, nor to hauehave their heads troubled with their vices and miſdoings. EueryEvery mā verifieth this, in ſo much that God is forgottē, & (as the Prophet Eſay ſayeth) there is no defender any where that maynteyneth the truth,Eſay. 59. c. 16. for there is as great confuzion and diſorder as may be, and yet men do let all ſlip. True it is that if wrong be done to any man, he will not ſticke to ſay that ſuch licentiouſneſſe ought too be redreſſed: but he ſayeth not ſo for any zele he hath to maynteyne the honour of God, it is but onelyonly for his owne peculiar aduauntage, and for the regard that he hath to himſelfe. Thus yee ſee that God hath not any proctors or Aduocates to pleade his cace, but eueryevery man is for himſelfe. Therefore when wee ſee any man doo amiſſe, let vsus learne that it is no louelove nor charitie too cloke his euill doings, ſo as wee ſhould diſſemble them and make no countenance at all of them: but that if wee hauehave a care of him that is ſo fallen, wee muſte turne him away. If a man bee in the myre, wee will reache him our hande too helpe him out: and if wee paſſe by him and will not ſeeme too ſee him, ſhall he not ſay it is too ſhamefull an vnkindneſſe? Euen ſo is it when wee ſuffer a man too fall a ſleepe in his ſinnes: for by that meanes he is ſunke downe too the bottome of perdition. Then is it too greate a trayterouſneſſe, if wee doo wittingly ſuffer a man too vndoo himſelfe vtterly: and therewithall wee ſhewe alſo that there is no zele of God in vsus. For if he bee our father, ought it not at leaſtwyze too greeue vsus and make vsus ſorie, when wee ſee wrong and iniurie offered vntoo him?
So then, if the ſoules whiche our Lorde Ieſus Chriſt hath bought ſo deerly bee precious vntoo vsus, or if wee ſet ſo much by Gods honour as it deſerueth: it is certayne that wee will not ſo beare with mens faultes, but that we will indeuer too amend them. Marke that for one poynt. But there is alſo a contrarie vyce: namely ouer greate rigorouſneſſe. For this is a propertie of the Hypocrites, that if they ſpie a mote in their neighbours eye, they crie out alarum vppon him,Math. 7. a. 4. and they muſt needes follow him with hew & crie, whereas in the meane while a great beame in their … as our Lorde Ieſus ſpeaketh of them. For … therefore as there are many that wyden their conſciences to ſwallow vp a whole Oxe [in their owne caces,] and in the meane ſeaſon can ſtreyne at a gnat when it toucheth other men: therefore we muſt beware that wee bee not to rough and ſharpe in rebuking of our brother. Beſydes this, there are alſo that hauehave an vnaduiſed zeale, ſo as they bee too ſowre and bitter, and they are of opinion that they diſcharge not themſelues, except they proclayme mens faults alowde, as it were by the ſounde of a trumpet. And howe many warnings are made nowadayes with an vpright carefulneſſe? If a man ſee any of his neighbours fall to naughtineſſe, he ought (if he can hauehave acceſſe and enterance to him) too tell him his fault: but wee will none of that. For (as I ſayde) euerie man vnderpryeth other, and lyes in wayt for him like a ſpie, too ſee if he can finde any thing amiſſe in him, and then vſeth he ſternneſſe to the vttermoſt. True it is that ſuch as are handled ouerroughly after that faſhion, cannot complaine of it. For whereof commeth the naughtineſſe that is too ri…e nowadayes among men, that no man is warned ſecretly to the ende he might be brought backe vntounto God, but that the vices which were done in couert are blazed abrode, yea euen to the diffaming of the partie? It is for that eueryevery of vsus ſhetteth the gate, bycauſe our eares are too itching, and we cannot abide too bee tolde the truth, but will needes keepe the poſſeſsion of all naughtineſſe, as though God were depoſed from his authoritie, and had no prerogatiue of iudgement ouer vsus. Foraſmuch then as eueryevery man woulde exempt himſelf from correction: therfore all are worthie to be handled hardly after that faſhion, and too bee delt with like enemies, and not like brethren. For there can be no brotherhod among vsus, vnleſſe correction take place, ſo as eueryevery man be ſubiect to it, yea euen willingly. And bycauſe we will not in any wiſe be rebuked, therefore we deſerue well to be handled with ſuch exceſsiue rygour. For this cauſe Saint Paul ſetteth downe the meane, which is that we muſt hauehave a care one of another, ſo that if any man ſtumble, he may bee helped vp againe. And howe? By good warnings. For that is the remedie which God hath ſtabliſhed for vsus by his worde, Howbeeit that in the meane while … ſo eager in rebuking other mens faults, as too forget to put … that is to ſay, to vſe the ſayd ſpirite of meekeneſſe. For it were to ſmal purpoſe to hauehave Suger in our mouth, as many men hauehave, and in the meane time to beare poyſon in our heart. And therefore Saint Paule ſpeaketh not here alonely of the tongue, ne ſayth that we muſt hauehave intioing wordes: but that in rebuking mens faults we muſt alwayes be led and moued therto by an earneſt deſire to our neighbours ſaluation. For it is certaine that if we couet the ſoule health of ſuch as do amiſſe, wee will behaue our ſelues ſoberly, and that ſoberneſſe will bring with it the moderation that Saint Paule ſpeaketh of, ſo as wee ſhall not bee ouereager, nor depart from the fountaine, which is too beware that wee bee not too haſtie in fynding fault wee wote not why, nor too what ende, but that wee hauehave a care too fetche him backe againe that is in an euill-trade, and be deſirous to bring him with vsus vntoo God. To be ſhort, wee muſt couet to hauehave him our brother, that God may bee ſerued of vsus all and mainteyned in his ſtate. If wee bee ſo mynded, ſurely the reſt will followe after. But vnderunder the woorde Spirite wee bee warned moreouer (as I ſayde euen nowe) that we muſt be faſhioned lyke vntoo God, forſomuch as hee hath vouchſafed too chooſe vsus for his children, accordingly as our Lord Ieſus Chriſt telleth vsus, ſaying: Bee yee lyke vntoo your heauenly father,Math. 5. g. 45. who hath pitie euen on thē that are vnworthie of it. VVherfore if we deſire to be hilde and auowed for Gods children: let vsus hauehave an eye to the nature of him which calleth vsus too the likeneſſe of his owne Image, which is that we be meeld and gentle. Now God in his gentleneſſe flattereth not ſuch as hauehave done amiſſe. For he hateth iniquitie, and muſt needes alwayes ſhewe himſelfe an enemie to it. But we ſee the thing that is ſayde, namely that God dooth in ſuch wiſe correct his children,Heb. 12. b. 6. that the chaſtizements which hee vſeth begin at his owne houſe,1. Pet. 4. d. 17. and at his owne houſholde folke. Yet for al that, he thundereth not againſt poore ſinners, but wayteth for them paciently, incouraging them, drawing thē, bearing with them, ſetting his grace before them, and ſhewing them that he is readie to receyue them, and hath his armes ſtretched out to imbrace them, if they will come vntounto him. Ye ſee then that the firſt thing which we hauehave to conſider, is that we muſt faſhion our … example of our God, ſo as we oppreſſe … the firſt da…he in whō we ſee any infirmitie, but rather labour to winne them, bycauſe they bee as loſt ſoules. And heerevpon we may alſo gather, that ſuch as nowadayes woulde hauehave vyces cloked, yea and borne oute vnderunder pretence that God is pacient and gentle, do falſly corrupt the holy ſcripture. For nowadayes, if neuer ſo deteſtable crymes bee committed, by and by they alledge merciemercy, ô they muſt be pitied: yea, but ſuch folke blaſpheme God in that they woulde hauehave vsus too bee more mercifull than hee is. Surely wee knowe him too bee the welſpring… of all goodneſſe, and it is ynough for vsus if wee can followe him a great way off, and it were a thing to be greatly deſired that we coulde come neerer and neerer vntoo him. But when wee hauehave ſtreyned our ſelues too the vttermoſt, it is verie much if wee can hauehave in vsus but ſome little ſparke of the merciemercy which is infinite in God.Zach. 1 a. 3. Neuertheleſſe God promiſeth not his grace, but to ſuche as returne vntoo him. True it is that hee toucheth them with hys holy ſpirite, and chaungeth their myndes: but yet muſt repentance alwayes bee matched with forgiueneſſe of ſinnes. Now after what maner is it that men would be pitifull? It is that they might mocke God too his face, that men ſhoulde winke at their lewdneſſe, yea and ſooth them vp in it, that God ſhould be reiected, and that ſuch as are readie to do ſtill worſe and worſe, ſhoulde bee borne withall and borne out. But I hauehave tolde you that it is too curſed a blaſphemie, when men tranſforme good intoo euill after that faſhion. Then according to Saint Paules exhortation, let vsus lerne to bring a mekeneſſe that may be of Gods ſpirite, not too allowe of the euill, or to deface the good, but too amende things modeſtly with diſcretion. Therewithall let vsus learne alſo to pray God to gouerne vsus when the cace requireth that we ſhoulde correct our neighbours, aſſuring our ſelfe that of our owne nature wee ſhall neuer be able too doo it. VVee knowe that to ſerue God, and to imploy our ſelues faythfull in that behalfe, wee muſt firſt receyue of him the things that wee want. Nowe then, let a man ſtreyne himſelfe as farre as hee liſt▪ and hee ſhall not finde himſelfe able to bring one droppe of goodneſſe of his owne. But when wee come too correcting, there wee repre… … God: and if I mynde to tell a man his fault, I come not to him in … priuate name as his ſuperiour: but in the name of God.
Nowe then, ſeeing it is ſo that we execute Gods office in rebuking ſuch as hauehave done amiſſe: how ſhall we be fit for that purpoſe, except he guide and direct vsus therevnto? Therefore let vsus learne to deſire him to guide and rule vsus by his holy ſpirite, when any admonition is to be made, to bring ſuch backe againe as are gone out of the right way. And herewithall wee muſt marke alſo (as I hauehave ſayd afore) that Saint Paule ſpeaketh not heere of ſuch as are ſaped in wickedneſſe, in contempt of God and in rebelliouſneſſe, but of ſuch as are ouertaken, ſo as they hauehave ſome good will to doo well, and yet notwithſtanding doo fall through infirmitie. Therefore this matter muſt be handled very skilfully and diſcretely. For if we will deale alike with all men, it is certaine that we ſhall oftentymes do wrong too ſuch as hauehave neede too bee borne withall, and in the meane while doo nothing but inflame the deſpyzers of God, and make them more malapart than they were before. Then (as I ſayd) we muſt put a difference betwene the one and the other. For when the Prophete Ezechiell ſpeaketh of the good ſhepheard:Eze. 34. a. 4 hee ſayth that he muſt beare with the ſhepe that are weake, and if any of them be infected, he muſt heale them by good medicins. But if he ſhould keepe one maner of vſage without putting a difference betweene one and another, howe ſhould he ſhewe himſelfe to be a ſheepherd in ſo doing? In like cace is it with all ſuche as deale with the rebuking of their neighbours that hauehave done amiſſe. As for example, if there be a ſhameleſſe naughtipacke, that dayly runneth headlong into all naughtineſſe, which maketh none account of Gods woorde, nor doth any thing but [marre others] like a ſcabbed Ramme that ſpreadeth his infection through the whole flocke: or if there bee a varlet that is giuen ouer to all wickedneſſe: ſuch a one is not ouertaken with ſinne. And why? For he hath alreadie giuen ouer the ſeruice of God, he hath vtterly ſhaken off his yoke, and (as I ſayde afore) is become a mad beaſt that puſheth with his hornes agaynſt heauen. Such maner of men deſerue not too bee borne withall by gentleneſſe: and in this text Saint Paule doth quite cutte them off and ſhet them out of doores. But when … ouerthrowne by infirmitie, and that the … hath caught him vnwares, and yet that the good ſeede of the feare of God which he had is not vtterly waterſlaine in him: it becommeth vsus too hauehave pitie and compaſsion on him. And foraſmuch as we may ſlyde euerie houre, let vsus learne to call yet earneſtlyer vppon God, that hee may gouerne vsus, yea and let vsus alſo beare well in minde howe Saint Paule addeth, looke to thy ſelfe that thou alſo be not tempted. Heere he chaungeth the number. He had ſayd, Brethren if any man be ouertaken, helpe ye to amende him. And now he turneth his tale too eueryevery man particularly, ſaying: Looke to thy ſelfe: and that is too the ende that thys warning ſhoulde bee the more vehement, and touch vsus the nearer. For we ſee that when one ſpeaketh in generall termes, eueryevery man thinketh it to be ſpoken to other men, and there is none of vsus all but he would ſhift out himſelfe as much as is poſsible. Then if it be ſayd, behold, all are inclyned to this or that? verie well, he ſpeaketh to the whole companie, but in the meane while no man is touched with it as he ſhould bee. Saint Paule therfore doth expreſly change the number here, and he thinketh it not ynough too warne all the faythfull and the bodie of the whole Church in common: but hee draweth euerie man aſyde and ſayth, looke to thy ſelfe, and examin what is in thee: for thou alſo mayeſt be tempted. Truly there is not any reaſon that ought ſooner to perſwade vsus to be gentle towardes ſuch as hauehave done amiſſe, than when we knowe that we our ſelues alſo hauehave neede too bee borne withall. And euen the verie heathen men hauehave alledged the ſame. For they hauehave ſayde, that it is a great crueltie in a man if hee cannot finde in his heart to beare with the infirmityes of his companions, ſeeing there is not any man whiche is not weake himſelfe. It were impoſsible that anye twoo men ſhoulde liue togither in the worlde, if they bee not pacient to beare one with another. Then were twoo men ynough too ſet all the whole worlde on a broyle, if they woulde not beare one with another. And euen they that thinke themſelues to be moſt perfect, ſhal finde that they themſelues had neede to be borne withall. For ſurely if we be not vtterly blockiſhe, wee will hate the euill that is in our ſelues. And we neede not any man to trouble and vexe vsus: euerie … in himſelfe by beeing greeued at his owne imperfections. … it is ſo: what remayneth but that the ſame ſhould induce vsus to deale meeldly and gently with ſuch as are falne through infirmitie? Thus ye ſee what we hauehave to marke well here. And ſoothly if we ſearch well the cauſe why many are inflamed with ſuch inordinate zeale, and ſtorme ſo extreemely agaynſt ſmall faults: it is that they thinke not vponupon themſelues. Now then the order that we muſt keepe in this behalf, is firſt to condemne the euill whatſoeuer it is: marke that for one point. For if we cōdemne the euill but in this mā or that mā, & ouerſlip it in others: it is a tokē that we be not led with a right meening minde to the end that God ſhould be ſerued & honored, but that there is ſome ſecrete roote of malice in vsus,Prou. 10. b. 12. according as Salomō ſayth, that enmitie bewrayeth vices, and eueryevery man findeth fault with him to whom he beareth any grudge. Ye ſee then that the firſt rule which we muſt keepe, is too condemne the euill whereſoeuer it be found, euen bicauſe it is contrarie to Gods will. That is one poynt. The ſeconde is, that eueryevery of vsus muſt examin himſelfe. For ſurely the neerer that any euill is to our ſelues, ſo much the more muſt wee hauehave it. If I ſee a deſpizer of God, it will greeue me more than if he were tenne leagues off from me, and that I knewe not his faults. Nowe then it ſtandeth vsus on hand to hauehave an eie to our ſelues. For let vsus take this ſimilitude, the neerer neibours that we be, and the more familiaritie that there is among men, the more muſt we put the thing in vre which I hauehave ſpoken of: that is to wit, the more muſt euerie of vsus ſhew other hys faults when he hath offended. For God hath knit vsus togither with condition that if I hauehave a freend, I muſt reforme him rather than a ſtraunger. But nowe when euill is to be condemned, who is neerer too mee than my ſelfe? Yee ſee then wherein a man ſhall knowe whether wee ſeeke the honour of God and the clenzing away of vice or no: namely, if wee be rough and ſharpe in bridelyng of our ſelues, and that when we rebuke others, wee firſt condemne all our owne vices, and ſhewe that we miſlyke them, and that we ſeeke too amende them as much as we can. Ye ſee then that the way for vsus to iudge of our neighbours, is firſt of all to condemne our ſelues. And this warning ſerueth not onelyonly for the things paſt, but alſo for the things to come. S. Paule therefore ſayth not, … haſt offended heretofore: but he ſay… … that thou … tempted heereafter. And truly we ought to walke continually in feare and carefulneſſe, not that wee ſhoulde not alwayes reſt vppon Gods grace and fauour, but that wee muſt not be retchleſſe. For fayth importeth not that we ſhould bee careleſſe of all things: but rather (as Saint Paule ſheweth vsus in the ſecond to the Philippians) that foraſmuch as we be not able to do any thing of our ſelues: God muſt be faine to guide vsus by his ſpirite, and when he hath giuen vsus will, he muſt alſo giuegive vsus power to performe it. Forſomuch therefore as we holde all of God: it behoueth vsus to walke in feare and carefulneſſe. And ſo when wee conſider our faultes paſt, and looke well vponupon our preſent ſtate, we hauehave continuall cauſe to caſt downe our eyes. In deede when God vouchſafeth vsus the courage to maintaine goodneſſe, and too condemne naughtineſſe, hee graunteth vsus great grace in making vsus iudges, notwithſtanding that we deſerue to hauehave our mouthes ſtopped. Yet neuertheleſſe it behoueth vsus too learne to be lowly mynded in rebuking the faultes [in other men] which we hauehave alreadie condemned in our ſelues, ſeing that we our ſelues maye dayly and hourely, yea and euerie minute of an houre fall. Then ſith the cace ſtandeth ſo: let vsus pitie ſuch as offende, for they be all of them myrrours of our owne frailtie, bycauſe wee ſee there what we our ſelues are furtherforth than God holdeth vsus vp by the grace of his holy ſpirite. Moreouer, in admoniſhing ſuch as hauehave done amiſſe, we may yet (as I tolde you before) offend God in being too haſtie, too rygorous, and too vnkinde. Although then that it be a commendable vertue to admoniſh our neighbours: yet if we be too lauiſh, all will turne into vice, except our Lorde doo ſo reſtreyne vsus, as wee keepe an euen hande and ſwarue not aſyde too any of the twoo vyces that I hauehave touched afore. Thus ye ſee what wee hauehave too remember concerning this ſaying of Sainct Paule. Nowe hee ſayeth expreſſely, you that bee ſpirituall: meening to do vsus to wit, that we bee the more bounde too heare with the weakelings, when God hath ſtrengthned vsus by his power, according alſo as is declared in the fourtenth too the Romanes. And in deede if God diſtribute his grace more too one man than too another: it is not … or that man with all, but rather too hold vp ſuch as are not able … go: like as if two men do go a iourney togither, and the one feeleth himſelfe weary, ſo as he is not able too draw his legges after him: it is certaine that he which is ſtrong and luſtie will not runne before him as it were to ſpite him, but will reſtrayne himſelfe to his companion, yea and he will toll him forward▪ ſaying, Go too man, plucke vp a good heart, and let me helpe thee my ſelfe. To be ſhort, he will do all that he can to cheare vp his fellow that is ſo faint. After the ſame maner alſo muſt wee beare one with another, ſith we ſee that God hath called vsus all in cōmon, and chozen vsus with condition that we ſhould go all together with one accord, and eueryevery man reache out his hand too his neybour (as the prophet Eſay ſpeaketh of it) and ſay,Eſay. 2. a. 3. Go we, let vsus go vp to the hill of the Lord. It is no reaſon then that ſuch as hauehave receiued a larger meaſure of Gods giftes, ſhould go about to oppreſſe others: but rather that they ſhould beare with their infirmities, and bee touched with the meeldneſſe that we hauehave ſpoken of. Thus ye ſee howe S. Paule ſayth expreſly, that the more that our Lorde hath ſet vsus forwarde, the more ought we to drawe others after vsus. And herevpon he addeth for a concluſion, Beare ye one anothers burthens, and ſo fulfill the lawe of Christe. VVhen as hee ſayth that wee muſte beare the burthens [of our neighbours:] he doth yet better expreſſe the thing that I hauehave tolde you heretofore: that is to wit, that he ſpeaketh not here of the deſpizers of God, which runne into all licenciouſneſſe and are ſaped in malice and ſturdineſſe: but of ſuche as trauell and go forwarde in all goodneſſe, and hauehave an earneſt good will too attaine to it, and whiche do euen grone vnderunder their ſinnes, as vnderunder a burthen that is to heauie for them. For the better vnderſtanding hereof, wee will ſet downe a ſimilitude contrarie too that whiche is ſet downe heere by Sainct Paule. He ſayth that ſuche as are ouertaken with their ſinnes, are made as it were too ſtoupe vnderunder the burthen. And why? Bicauſe they are angrie with themſelues. Not that they fret or chafe agaynſt God through pride and diſdeyne: but bycauſe they bee not able to withſtande Satan ſo ſtedfaſtly and ſtoutly as they faine woulde. But as for theſe royſters that are giuen too all euill, they be ſo farre off from ſtouping vnderunder their burthen, that they rather ryde … triumphing and vaunting themſelues, … though they would vtterly defie God. Thus ſee yee the diuerſitie that is betwixt them which are to bee borne with, and thoſe agaynſt whom all rigour may bee vſed. For the one ſorte is bowed with the weight of the burthen which dooth in maner wey them downe: and theſe are the ſame whom our Lorde Ieſus Chriſt calleth to him, ſaying: Come vntounto mee all yee that labour and are heauie loden, and I wil refreſh you, and you ſhall finde reſt for your ſoules.Math. 11. d. 28. Our Lorde Ieſus calleth not all men without exception vntounto him, but giueth a marke too ſuch as may hauehave acceſſe to obteyne fauour, namely that they bee ouerloden: that is to ſay, they welter not in their ſinnes, ne take pleaſure in them, neyther doo they boaſt of them as folke paſte ſhame: but they would fayne hauehave eaſe, and can finde none in them ſelues. Therefore he ſayth he is readie to deale gently wyth them. And for the ſame cauſe alſo dooth S. Paule in the ſeuenth to the Romanes ſay, that he dooth not the good whiche he woulde, but the euill which he would not. Nowe S. Paule ſpeaketh there of him ſelfe: in ſo much that although he were as an Angell of God in reſpecte of his conuerſation in this worlde, and as a myrrour of all holyneſſe: yet dooth he mourne ſtill, and ſay he is accurſed. And why ſo? Bicauſe he was hilde as a captiue in priſon, in ſo muche as he was not at libertie too giuegive him ſelfe fully vntounto God: for he was hindered by his owne ſinfulneſſe. Nowe if S. Paule were in that taking: howe ſhall wee doo? By the way wee ſee howe this worde Burthen is to bee vnderſtoode, where it is ſayde that wee muſt beare one anothers burthens. Heerein Sainct Paule exhorteth vsus to holde vp one another: and if any man miſſe of his duetie, wee muſt not therefore giuegive him ouer, but bee inclined to pitifulneſſe ſtill, and vſe the forementioned meekeneſſe. To be ſhort, he ſayth that wee be knit togither with ſuche condition, that if any of vsus be ouerloden or waxe faynt, the reſt muſte ſupply his defaulte and weakneſſe (as I ſayde) euen as inclined therto by nature, without beeing incouraged by the worde of God. If wee be going of a iorney in a companie togither, and ſee any of the … eueryevery of vsus will helpe to harten him: and for … …ooing thereof, … vnlode him, and eueryevery man take a peece of his burthen. In like wyſe let vsus conſider that the ſinnes whiche wee commit through infirmitie, are burthens, and that in ſuche caces it behoueth vsus too put vnderunder our ſhoulders, too eaſe ſuch as are welneere wayed downe with them. Not that we ſhould vſe any flatterie, as I hauehave ſayde afore: but that wee ſhould helpe too amende them. And for proofe heereof, if a man offende God, and I ouerpaſſe it, ſo as he continueth in his naughtineſſe: the burthen increaſeth in ſuche wiſe, as it is inoughe too breake hys necke. For whereas he had but one burthen: beholde now are many mo added, too beare him downe to the grounde, euen for want of warning. In ſo muche that if he had bin admoniſhed at the firſt, he had bin eaſed of his lode: where as nowe by cloking of his vyces, wee bee the cauſe that the poore wretche can neuer bee releeued. And therefore it behoueth vsus too vſe the foreſayde meane: whiche is, that in bearing with the weaklings, wee muſt not fayle too touche them to the quicke, that they maye bee made too acknowledge their faults, too the ende too amende them. Nowe for a concluſion Sainct Paule ſayth, that wee must by that meane fulfill the lawe of Christ. It is not too bee doubted but that S. Paule ment heere after a couert maner too nippe thoſe agaynſt whome he diſputed heeretofore. For wee hauehave ſeene howe that in thoſe dayes there were many that woulde hauehave had men too keepe the Ceremonies of the Lawe: for that was all their holineſſe and perfection. Therefore bicauſe they euer had the worde Lawe in their mouth, and bare men in hande that they ſhould diſcharge themſelues to Godwarde by ceremonies: S. Paule ſayth vntounto them, Go too, wee hauehave the Lawe of Ieſus Chriſt, who is a faythfull declarer of the will of God his father. Then if wee will hauehave a true interpretation of the Lawe: wee muſte not ſeeke it elſewhere than in Ieſus Chriſt, who is the euerlaſting wiſedome of God, and was ſente too bring vsus all perfection of wiſedome. Seeing it is ſo: let vsus aboue all things looke what he commaundeth vsus, and conſider what yoke he layeth vponupon our backes or neckes: which is, that we ſhould louelove one another, as it is ſayde in the .xiij. of Sainct Iohn, I giuegive you nowe a commaundement that is bothe newe and olde:Iohn. 13. d. 34. which is, that you louelove one anothe… … …nto wee muſt apply all our whole minde▪ namely to beare with ſuch as hauehave neede, and to reache out our hande to ſuche as are ouerloden, to releeue them. By what meanes then we ſhall fulfill Chriſtes Lawe: and when wee hauehave ſo fulfilled it, wee may defie all ſuche as condemne vsus. Thoſe therefore which fulfill the Lawe of Chriſt, ſhall be no more ſubiect to the ceremoniall Lawe as they terme it. It is true that wee ſhall neuer fulfill the Lawe of our Lorde Ieſus Chriſt, neither in this reſpect, nor in [any] other. But S. Paule ſheweth vsus the marke that wee muſt labour too come at. Although then that wee bee continually on our way ſo long as wee be conuerſant in this world: yet muſt wee not runne at aduenture, without knowing whither wee go. For wee hauehave our marke ſet vp afore vsus, and thither muſt wee inforce our ſelues. So then, that wee may ſerue God according to his owne will, let vsus learne too giuegive oure ſelues wholly vntounto him: and to the intent it may bee knowen that his will is too holde vsus in ſuche vnitie one with another: like as he hath knit vsus togither in an inſeparable bande, ſo let vsus ſeeke to drawe our neybours vntounto him, and therwithall let vsus bee patient and meeke when aught is to be corrected: and yet not bee willing that vice ſhould be nouriſhed through flatterie & diſsimulation.
Now let vsus kneele downe before the maieſtie of our good God, with acknowledgement of our faults, praying him to make vsus feele them more and more, ſo as it may make vsus to mourne before him with true repentance, and to aske him forgiueneſſe of them, and to labour always to be knit vntounto him, and to be rid of all the corruptions of our fleſh, and to be clothed with his righteouſneſſe: and that in the meane while he will beare with our feebleneſſe, till he hauehave fully deliuered vsus. And ſo let vsus all ſay, Almightie God heauenly father. &c.