Sermons on Galatians, Sermon 35
The. 35. Sermon, which is the fifth vponupon the fifth Chapter.
14 For all the Lavve is fulfilled in one vvorde, vvhichwhich is this, Thou ſhalt louelove thy neighbour as thy ſelf.
15 If yee bite and deuour one another, bevvare that yee be not conſumed one of another.
16 But I ſay vntounto you, vvalke after the ſpirite, and yee ſhall not fulfill the luſts of the fleſh.
17 Surely the fleſh luſteth contrarie too the ſpirite, and the ſpirite contrarie to the fleſh. For theſe things are one agaynſt another, ſo as yee can not do all things as yee vvould.
18 But and if yee be led by the ſpirite, then are yee not vnderunder the Lavve.
WE ſee that Moyſes intending to bring the lawe into a ſumme, to the ende wee might knowe what was taught vsus and tolde vsus: ſayth that God will be loued of vsus, as good reaſon it is that we ſhould firſt ſticke vntounto him & be knit vntounto him, and afterward that there ſhould be ſuch a bonde of friendſhip among our ſelues, as we might bee knit togither as members of one bodie. And our Lord Ieſus Chriſt alſo ſayth that that is the thing wherby his diſciples may be knowen:Ioh. 13. d. 35 ſhewing therin that he brought not vp any doctrine contrarie to that which god had always giuen to the people of olde time. And for that cauſe S. Paule ſayth now, that the fulfilling of the lawe conſisteth in this worde, that we louelove our neibours. Not that God ought in the meane while to be forgotten (as I hauehave tolde you heeretofore) for it is good reaſon that hee ſhould be ſet formoſt, and bee preferred before all his creatures, in ſo muche that for his ſake wee ought to forget euen our father and mother, our wife and children, and all that euer is in this world. Neuertheleſſe, to louelove God, and to louelove our neibours in their degree, are not things contrarie. For when eueryevery man walketh in charitie, thereby he ſheweth the louelove that he beareth to his God, according alſo as I hauehave declared. And that is the cauſe why I ſtande no longer vponupon theſe poynts. To be ſhort, if wee be giuen to our ſelues, it is a token that wee know not what it is to cary Gods yoke: for that is the thing whervnto our own nature driueth vsus. Now (as we ſhal ſee anone) men are wholly inclined to all euil, & therwithal they giuegive the bridle to all their luſts, they make war agaynſt God, & al their whole life is nothing elſe but a rebellion, which ſheweth that the diuell doth ſo poſſeſſe al our affectiōs that God can not way with vsus, til we hauehave beatē down al that is of our own nature. Now then we know that he which loueth his neibours, ſeeketh not his owne, nor is giuē to himſelf. That therfore is a true & certē profe that we be deſirous to obey God, & to rule our life according to his word. Alſo our Lord Ieſus Chriſt beginneth at the ſame poynt whē he intendeth to ſhew briefly what his doctrine is: It is (ſaith he) a learning to renounce or forſake ourſelues. For ſo long as we followe our own trace, we muſt needes go ful cōtrary to Gods wil. So then it is not without cauſe that S. Paule ſaith in this text, that the whole law cōſiſteth in this poynt, that we louelove our neibours. But it behoueth vsus to mark, that by this word neibour, God meeneth not our kinsfolk & friends, at whoſe hāds we hope for ſome profite or aduantage, or which hauehave deſerued ſome recōpence at our hands: but he wil hauehave vsus to hauehave an eye to the cōmon aliance which he hath ſet amōg vsus. Therfore we be al formed after his image, & we beare his mark. Beſides this, we be al of one nature, & that ought to hold vsus in true vnitie & brotherhod. But many make thē ſelues vnworthy of it: for ſome be ful of wilineſſe & malice like foxes: ſome are full of pride like lions: ſome are like rauening wolues, that ſeeke nothing but to deuour al: and otherſome are ful of ſhrewd turnes and harmefulneſſe [like Apes.] All theſe (as much as in thē is) do cut themſelues off frō the aray & companie of neibours: but in this cace we may obſerue Gods order. And although men on their ſide deſerue not to be counted & taken for neibours: yet notwithſtanding in bearing them louelove, wee ſhewe it is good reaſon that God ſhould ouerwey our owne naughtineſſe. VVee ſee then that ſuche as are our enimies & labour to deuour vsus, do notwithſtanding not ceaſe to be our neibors, in reſpect of the order that God hath ſet And for the ſame cauſe alſo our Lord Ieſus Chriſt telleth vsus,Matth. 5. g. 46. that it is no charitie to recōpence him that hath done vsus a good turne or ſeruice, nor to louelove thoſe whom we like off, or at whoſe hands wee looke for ſome profite. For the heathen do as much as that comes too, but they do it not to obey God & his law, and when we hauehave regard of our own profite, it is rather a louing of our ſelues thā any poynt of charitie. For the marks that chatitie ſhooteth at are God and the communion or felowſhip that ought to be among vsus, as I hauehave ſaid afore. Now then we ſee it is a true proofe that we be deſirous to louelove God, when we indeuer to doo good euen too them that are vnworthy of it. Moreouer the adding of this ſaying, as our ſelues, is not to the intent that eueryevery man ſhould firſt louelove him ſelfe, and then afterwarde louelove his neybour nexte. But our Lorde ment too rippe vp the ſore th… hindereth vsus too liue in charitie: whiche is (as I hauehave tolde you alreadie) that if men were not ſo giuen to ſelfeloue as they be, there would be good louelove & agreement among all men: but foraſmuch as wee be ſo much giuen to louelove ourſelues, and the exceſſe of that affection blindeth vsus in ſuch wiſe, that it bereeueth vsus of all reaſon, equitie, and vprightneſſe: therfore God ſaith that we muſt louelove our neighbours as ourſelues. For were not that ſayd expreſly: we would talke muche of louing our neighbours, & ſay they ought to be loued: but all would be but diſsimulation, after the maner of theſe hypocrites, whiche proteſt that they would their enimies no harme, but rather that they wiſh them good, and could find in their hearts to procure thē good. But let vsus come to the triall that God ſetteth downe heere, & let eueryevery man looke into himſelf, & then let him iudge whether he louelove him ſelf to much or no, or whether the louelove that he beareth towards his neybours, be not ouerfaynt & cold. To be ſhort, here God ment to remedie the hypocriſie wherwith we be too much blinded. Alſo he ment to waken men, that they might learne to leaue their flattering of thēſelues when it is ſayd, it is not inough for you to louelove one an other, but ye muſt louelove your neibours as your ſelues. And thereby we ſee how farre we be wide from the perfection of the Lawe, and that it ſtandeth vsus in hande to fight agaynſt our owne nature that we may obey God. VVhat is then the true exerciſe of Chriſtians? It is to acknowledge & bewayle their own ſinfulneſſe and infirmitie in diſcharging their dutie towards God, and thervpon to labor and indeuer to winne of them ſelues from day to day, ſo as their luſtes may not ouermaſter them, but rather that God may hauehave ſuch ſuperioritie, that in ſtead of louing our ſelues, we may labour to imploy our ſelues in dooing good wherſoeuer he calleth vsus. Furthermore S. Paule hauing ſhewed the perfection of the law, & the mark that wee muſte ame at to rule our life according to Gods worde, addeth that if men doo bite and ſnatche one at another lyke Dogges and Cattes, they muste needes bee conſumed in the ende. And this is too ſhame them the more, whiche are ſo fleſhed in their quarellings and brawlings, and doo ſo cloſe their eyes agaynſt all reaſon, that they care not what come of it ſo they maye ſatiſfie their luſte of reuenging. And what ſhall yee …ne by it ſayth Sainct Paule? Naturally yee couet too preſerue youre ſelues: for that is common too vsus euen with the beaſts. Yee ſee that the beaſt which hath nother reaſon nor vnderſtanding, doth notwithſtanding labor to preſerue himſelfe, and ſhunneth harme. Much more reaſon is it that men which diſcerne betweene good and bad, ſhould hauehave the ſame indeuer of mainteyning themſelues, and of continuing ſafe & ſound. But now let vsus ſee what followeth vponupon hatred, quareling, brawling, ſtrife, rayling, and ſuch other like things. It followeth that wee muſt bee all conſumed in the end. Needes then muſt the diuel hauehave vtterly bereft them of all reaſon, which rage and ruſhe foorth after that faſhion in their exceſſyue hatred, and cannot by any meanes bee moderated. Too bee ſhort, S. Paule ſheweth that although there were no Lawe of God too make vsus afrayd too offend him: yet if wee were well aduiſed or had any droppe of diſcretion in vsus: wee ſhould hauehave ſome ſtay of ourſelues, ſo as wee ſhould not quarell and brawle one with another as wee doo. But wee runne wilfully and as it were of ſet purpoſe into our deſtruction: and that is ageinſt nature. Yee ſee then how diueliſh men become whē they bee once chafed, inſomuch that they ſeeke their owne decay. And why do wee hate our enemies? It is bicauſe wee will needes gyue brydle to our affections. But marke our excuce: O (ſay wee) they ment mee harme, they procured it, and they hauehave done it. Very wel-what for that? VVhat ſhalt thou win by making two diuels of one (as the prouerb ſayth)? or by ſeeking too make the fyre too burne hotter which is kindled ynough and to much alreadie? It wyll but dubble his rage and make him feercer than he was before. Seing it is ſo: why wilt thou go about to end the matter with the deſtruction of you both? Howbeit, if wee ſhould do it in none other reſpect than that, it were not ynough: for therin wee ſhould bee too fleſhly. For if I abſteine from all hatred, bycauſe I ſhoulde receyue harme by it, I doo ſtill ſeeke mine owne profit. But God will hauehave vsus to ſhet our eyes continually in reſpect of our owneſelues, and to ſhake of all ill will, and to tread all ſtrife vnderunder foote. And why? To the end that he himſelfe may hauehave all mayſterhod ouer vsus. And although men giuegive vsus cauſe too hate them for their naughtineſſe: yet notwithſtanding foraſmuch a God hath knit vsus together, let vsus abyde in that vnitie. Therfore the honour that wee muſt yeelde vntounto God, is to renounce ourſelues, to the end we may louelove them that hate vsus. And as I hauehave tolde you alreadie, this warning is not ſuperfluous. For Sainct Paules intent is too ſhame ſuche as are ſo firie at the firſt daſhe, that reaſon can neither appeaſe them nor ſtay them. Therefore when men be ſo hot, and fling themſelues at al aduenture: things muſt bee alledged agreeable to their nature, to make them aſhamed, that they may bee drawen too the obedience of God. S. Paule then ment heere to bring vsus by little and little to the ouercomming of all our affections, which are to farre out of ſquare, too the end that whenſoeuer wee bee prouoked to hate any man, or to be reuenged of him, we may conſider thus with our ſelues: what will bee the end of it, but that we ſhall one of vsus conſume another lyke dogges and cattes? And when we hauehave conſidered that, wee muſt proceede yet further: which is, that althoughe our hatred myght aduaūtage vsus neuer ſo much, although we might alwayes hauehave the vpper hand of our enemyes, and although wee could bring all our practizes and attempts to effect: I ſay although wee might hauehave aduauntage by gyuing head to our paſsions: yet were it but a prouoking of Gods wrath, ſeing we could not yeelde ſo farre vntounto him, as to louelove thoſe that are vnworthie. Sith the caſe ſtandeth ſo, let vsus bee afraid & ſubmit ourſelues with all humilitie. And foraſmuch as it is a hard thing, let vsus fight ſo much the more manfully, tyll God hauehave gotten the mayſterie, and wee renounced our ſelues as I ſayde, forſaking all our owne nature, too the ende that wee may keepe the ſacred vnitie which he did ſet among vsus, when it pleaſed him that wee ſhould bee one fleſh. Now herevpon Sainct Paule addeth, that if wee mind to reſtreine the luſtes of our fleſhe from reigning in vsus: wee muſte walke in the ſpirit. Furthermore the battell is ryght harde: ſo that wee doo not what wee would do: but although God hauehave reformed vsus and touched vsus to the quick, ſo as wee would fayne pleaſe him in all poynts: yet notwithſtanding wee ſhall not yet atteyne too perfection, bycauſe our owne nature will alwayes leade vsus vntoo euill. But before wee go any further, wee muſt marke that by the word Fleſhe, Sainct Paule meaneth all that is in man, and … what euer we bring with vsus by our birth. According alſo as our Lord Ieſus Chriſt declareth ſufficiently in the third of Iohn.Iohn. 3. a. 6 That which is borne of fleſhe (ſayth he) is fleſh. By the woorde Spirit he meaneth not the Soule of man, but the grace whych God giueth vsus when he bringeth vsus backe to his obedience, & correcteth our vyces & all that is contrarie to his word. And the terming of men by the name of Fleſh in the holy ſcripture. is in way of contempte. But yet in this texte it is a marke of vyce and corruption. Sometymes when the Scripture ſpeaketh of fleſh, it ſaythe:Pſal. 78. d. 39. verie well, what elſe are men but fleſhe? that is too ſay, but rottenneſſe? Ageine, all fleſhe is graſſe. And ageine, what are the Aegyptians?Eſai. 40. b. 6. They bee fleſhe and not ſpirit. Yee ſee then that vnderunder this woord fleſhe, men are taught their owne frayltie, and doone to vnderſtand that they be but earth and duſt,Eſai. 31. a. 3 wormes, and woormes meate. And this ſerues firſt of all to humble them. But when fleſhe is matched ageynſt Spirite, then are not men taken in their firſt ſtate as they were created of God: but it ſerueth too ſhewe that they bee corrupted and full of infection and wickedneſſe, ſo as there is no taſte at all in them to diſcerne aright, but they are vtterly peruerted in all their luſtes. Yee ſee then that whereas our Lord Ieſus Chriſt ſayth wee bee fleſhe euen from our birth: his meaning is that wee bee blind wretches, which hauehave no wit at all too come vntoo God: and that although he hauehave put an vnderſtandyng in vsus to diſcerne good & euill: yet notwithſtāding wee bee growen brutiſh, and cannot come to him, and al the reaſon that we hauehave, ſerueth but to make vsus vnexcuſable: and finally that we couet nothing but vtter euil, & that loke how many affections wee hauehave, ſo many are the enemyes that fighte ageynſt all ryghtuouſneſſe. Lo how the holie Ghoſt blazeth our armes, wheras moſt men bragge of their owne free wyll and of their vertues: it is ſayd that there is nothing in vsus but ſtarke corruption, & that the ſame is as an enmitie againſt God, and ſeparateth vsus from his rightuouſneſſe. True it is, that our Soule or mind is oftentimes called by the name of Spirit: for the woord Spirite or Ghoste betokeneth an inuiſible ſubſtance, which cannot be ſeen nor felt as can a body. The Angells are Spirites, and ſo are the Diuells alſo. Howbeit theſe are corrupted ſpirites and alienated from God, ſo as there is nothing but vtter wickedneſſe i… …em. So then our ſoules alſo are Spirites, but yet they bee ſpirits infected with ſin, which thing happened too them when wee were chaunged and abaced and Gods image defaced in vsus by the fall of Adam. Now then there had need to be ſome renewment therof: and that renewment is called ſpirit, which is when God reformeth vsus and maketh vsus new creatures by his holy ſpirit. The firſt poynt wherof is, that we be inlightened ſo as we conceiue the things that were hidden from vsus by nature: for faith is the ſpeciall gift of God, bycauſe it is impoſsible for man to conceiue the things that are for his ſoule health, vnleſſe God hauehave wrought in him. Yee ſee then that fayth is a gift of the ſpirit (as wee ſhall ſee hereafter in due time and place) inſomuch that as wee hauehave not one good motion to come vntounto God, and to frame ourſelues to his will, except he gouerne vsus: ſo alſo foraſmuch as he hath adopted vsus, he giueth vsus his holy ſpirit, which is the true marke that ſheweth vsus to bee Gods children. Too bee ſhort, looke whatſoeuer God putteth intoo his choſen and faithfull ones too correct theyr wicked and ſinfull nature: the ſame is comprehended vnderunder the word Spirit. Now S. Paule ſayth that wee muſt walke after the ſpirit, and then wee ſhall not fulfill the luſtes of our fleſhe. Hereby he giueth warning too ſuch as delight too much in their owne vyces and take leaue to do naughtily vnderunder pretence that they be not able too withſtand it. Heere he wakeneth them vp, and telleth them that they be without excuſe: and that although they bee giuen vntoo naughtineſſe, yet they ought too ſeeke the remedie of it. And what is that? Truely wee ſhall not finde it in ourſelues, but God will ſupply in that behalfe, by giuing vsus grace to fight in ſuch wyſe againſt all our luſtes and wicked affections, as his holy ſpirite ſhall reigne in vsus, and get the vpper hande of them. God will not deceiue vsus in making vsus ſuch promiſe: and therefore let vsus hye vsus to him as diſeaſed folke to a Phiſition. To bee ſhort, S. Paule hath an eye to the excuſe that men would bring, and are wont too bring in this cace. O (ſay they) wee bee fleſhly, and charitie is an Angelicall perfection: and how then can wee keepe it, ſeing wee be giuen to all euill, and our owne ſinfulneſſe caryeth vsus away? If ſinne reigned not in vsus, then it might be ſayd that wee ought to bee vnited vntoo God: but our frayltie is to great. Thus yee ſee what excuce many folke alledge, thinking to be quit by it. But S. Paule ſayth: It is true that there is nothing but a gulfe of all naughtineſſe in vsus, and that as long as men ſlumber after that faſhion in their owne affections, they muſt needes ſerue the diuell, and become eueryevery daye more beaſts than other: but ſeeke the remedie. God calleth you to him by his Goſpell, he offereth you his holy ſpirit. So then, condemne the euill, that yee may be ſorie for it, and God will ſo worke in you as he will get the vpper hand of all your affections. Yee ſee then what S. Paule ment in this text. Neuertheleſſe therwithall he ment too giuegive an ouerthwart blowe to thoſe ageinſt whom he diſputeth. For I hauehave tolde you heeretofore, that the deceyuers which had troubled the Church of that Countrie, were giuen to many pelting tryfles which were vtterly needeleſſe, in ſo much as they grounded all holyneſſe vppon the Ceremonies of the Lawe. Now, it is true that Gods inioyning of the Ceremonies for a time was not in vain: for they were figures till the comming of our Lorde Ieſus Chriſt. But now that he is come, they bee vnprofitable things, and things that hinder vsus from walking as we ſhould do. For the Ceremonies and ſhadowes were helpes to bring the auncient fathers too our Lord Ieſus Chriſt. But if wee ſhould holde them ſtill now adayes, they would make vsus to turne our backe to Ieſus Chriſt: ſo that it is not without cauſe that S. Paule hath ſhewed heretofore, that the keeping of ſuch things is no more of any valew: and he wil ſpeake yet more of it hereafter. Now then foraſmuch as he had to diſpute ageinſt ſuch as did ſet forth the Ceremonies, he ſayth vntoo them, walke after the ſpirit. As if he ſhould ſay, conſider which is the true ſeruice of God: it conſiſteth not in Lampes, nor in Incenſe, nor in Circumciſion, nor in the obſeruing of dayes, nor in forbearing too eate any certeine kind of meates. Theſe are not the things wheron God will hauehave his to reſt: but [he will hauehave them to reſt] vponupon his ſpirituall ſeruice. Therefore walke yee in the ſpirit, and then ſhall yet not fulfill the lustes of the fleſhe. Howbeit, as I hauehave told you before, this is not all. But yet by the way S. Paule doth after an indirect maner glaunce at this, that the deceyuers ageinſt whom he ſtroue, were graueled in thoſe ſmall and light …ings, which are but as introductions of this world, and as traynementes of yong children. For as much therfore as they were vtterly intangled in thē: he telleth the Galathians that they muſt walke in the ſpirite. Furthermore (as I hauehave declared alreadie) here he ſetteth downe the true meane too knit vsus togither in louelove. For it is vnpoſsible for vsus too come vntoo God and too forget all enmitie, till wee hauehave fought manfully [ageinſt our owne affections] And the remedie therof (as I ſayd) is in God. Therfore wee muſt pray him to increaſe the grace of his holy ſpirit more and more in vsus, and then wee ſhall finde that the fleſhe, how furious ſo euer it bee, how great bubbles and boylings ſo euer it caſt vp, yea and though it ſeeme like a wyld beaſt that cannot be tamed: I ſay wee ſhall find that it ſhall not be ſtronger than Gods ſpirit, and the grace that ſhal bee giuen vsus from aboue, which ſhal be able too bring vsus backe, and too hold vsus vnderunder the yoke and obedience of our God. Too bee ſhort S. Paule declareth, that the cauſe why we cannot reſiſt our leaud luſtes, proceedeth of our own negligence and coldneſſe, bycauſe eueryevery of vsus fodeth himſelfe in hys naughtineſſe by vaine ſelfſoothing, and wee go not too God with ſuch affection and zeale as were requiſite. Then let vsus conclude that there is no excuſe for men when they ſinne. For they delight in it, and woulde fayne that God ſhoulde let them welter in it, and (as much as they can) they flee the remedie and amendment of it, yea and they bee ſo ſotted in it, as they paſſe not too prouoke Gods wrath, bicauſe they cannot in any wiſe abyde too bee taught. It is true that ſometymes they will well ynoughe proteſt wyth theyr mouth, that they would very faine hauehave their nature: and inclination chaunged: but yet would they ſtill couenant with God, that he ſhould let them alone as they be, without altering of any thing, after the faſhyon of a ſicke man, who if his diſeaſe doo preſſe hym, wyll ſaye, ô I woulde fayne bee healed: but yet for all that, when he commeth too receyuing of counſell at the Phiſitions hand, and that he ſhould be appoynted a dyet: he will not yeeld to that. The Phiſition giues him good Counſell, and hath helpes ready to heale his diſeaſe: but yet notwithſtanding, the patient excuſeth himſelfe, ſaying, O Sir, my hart will not ſerue mee too doo it. If a ſicke man will needes drinke, and in ſtead … heate take colde, and bee ſo vnruly as he cannot bee brydled, but refuſeth all that is miniſtred too him for his health, and playes the mad bedlem: he may well proteſt that he would fayne be cured, but the flat contrarie appeereth. Euen ſo is it with them that reſort vntounto God too pray him too gouerne them in ſuch wiſe by his holy ſpirite, as they may bee chaunged and forget all their luſtes, and put them vnderunder foote: and yet in the meane while will needes continue and welter in them ſtill. Thus yee ſee in effect what wee hauehave to beare in mynd. Neuertheleſſe it is certeine that although wee pray to God earneſtly, and eueryevery of vsus ſtreine himſelfe to ſubdue his wicked affections: yet we ſhall not ceaſſe too hauehave infirmities ſtill howſoeuer the world go. I ſpeake not of the hypocrites, I ſpeake of the true childrē of God. For they that hauehave profited moſt in all perfection, go ſtill as it were limping vntoo Godward, neither doo they what they would as S. Paule will adde anon after, and as he ſheweth more at large in the vij. to the Romans. Neuertheleſſe aſſone as the faithfull feele theyr diſeaſe, they ſeeke the remedie of it in God, yea and they ſeeke it earneſtly & vnfeinedly, and perceiue that his ſuccor ſurmoūteth all their owne leaud affections. According herevnto S. Paule ſayth, yee ſhall not fulfill the luſtes of the fleſhe. He ſayth not, that of all our lyfe long Satan ſhal not tempt vsus to do any euill, nor that wee ſhall not hauehave ſtore of prouocatiōs, for our fleſh ſhal alwayes hauehave his ſtings to ſtir vsus vp vntounto naughtineſſe. Therefore we ſhal be tempted to all vices: but yet ſhal we withſtand thē by Gods grace. And not without cauſe is this added: for if we were not warranted that God accepteth our ſeruice though it be faultie & we weake, & though we run not with ſuch corage as were requiſite: eueryevery of vsus ſhould be as it were beatē down, and in the end wee ſhould fall into diſpaire as it happeneth to diuers, who vponupon the examining of their owne liues, finding thēſelues ſo vnperfect & ſtill far off frō God, thinke thēſelues not to hauehave profited at all, and thervpon fall to chaſing & fretting, & finally become ſtarke mad. Truly we ought to go foreward to the ſayd perfection, and to labor continually for it: but yet howſoeuer wee fare, let vsus not ceaſſe to ſeeke God though we cannot come at hym by reaſon of the great number of lettes and impediments, & though we now and … make falſe ſteppes, & our wicked luſtes hold vsus backe, hinder vsus, and lie ſore vponupon vsus (as I ſayd:) let vsus not forſake our way for all that, though wee bee ſhaken now and then. Although then that by nature we cannot keepe our way luſtily to come vntounto our God: yet is it ynough that we fulfill not the luſts of our fleſh: for although we feele them, & although they be ouerſtrong in vsus: yet if we ouercome them God accepteth it, & forgiueth vsus all the whole default. According wherunto S. Paul exhorting the faithfull not to caſt downe their harts out of meaſure: ſaith that the fleſh reigneth not in vsus. He ſaith not that wicked luſtes and ſinfull affections dwell not any more in vsus: for we ſhall neuer bee rid of them till it pleaſe God too take vsus too himſelfe? Then till ſuch time as wee bee out of this world, there ſhall alwayes bee blemiſhes and ſpottes in vsus, and wee muſt be fayne too ſtoupe vnderunder the fardell of our ſinnes and infirmities, and that is too the intent to humble vsus the more, and to ſhew that our lyfe is a continual battell. Moreouer although ſin dwell in vsus, yet muſt it not reigne, but Gods ſpirit muſt get the vpper hand of it, and that ſhal be done when wee flee vntoo God with an earneſt zeale, praying him to remedie the euil which paſſeth our power to amend, and in ſuch wiſe too increaſe the giftes of his ſpirit in vsus, as wee may ouercome all things that do as it were hold vsus downe. Thus ye ſee what S. Paule ment by that ſaying in this text. And he addeth therevnto, that the ſpirit lusteth ageinſt the fleſhe, and the fleſhe ageinſt the ſpirit, ſo as we doo not the thing that we fayne would doo. Here his meaning is to quicken vsus vp to keepe good watch, yea and too hauehave our harneſſe alwayes vppon our backes as they ſay, and too bee in a readineſſe ageinſt the enemye. If wee were cleere from all vyces, and that all men without gaynſaying dyd follow the thing that God commaundeth by hys worde: wee ſhoulde not neede too ſtreine ourſelues much, no more than the Angels of heauē, who neede not to fight, for they be ready to do al that is cōmaunded them. Foraſmuch then as there is no rebelliouſneſſe in the Angels: therfore alſo they hauehave no ſtriuing when they ſhould giuegive themſelues to the ſeruice of God: for they bee wholly bent and inclined thervnto. But S. Paule letteth vsus that wee muſt not bee ſlouthfull in ſeruing of God. And why? for our nature draggeth alwayes …ke, and wee ſhoulde neuer louelove goodneſſe, except wee were inforced and compelled to it. Therefore men muſt inforce and conſtreyne themſelues, and mainteyne battell as againſt a deadly enimie, when they intende to go forward in goodneſſe. And who bee our enemies? Truly the diuell is the cheefe, and he giueth vsus terrible aſſaults. But yet therwithall, all our owne thoughtes, all our owne affections, all our deſires, are all deadly enemies that labor to bring vsus to deſtruction. Nowe if they fight againſt God, it is certaine that they bee alſo againſt our ſaluation. VVe ſee then how S. Paules meaning here, is as though he had cried out alarū, to ſhew that if Chriſtians be either ſlepiſh or ſlothfull, and think to ſerue God at their owne eaſe: they beguile themſelues, & that foraſmuch as they hauehave battell vponupon battell to indure without end or ceaſsing, and Satan tempteth thē day and night, walking about one while with wiles and treaſon, and another while ſetting vpō them by open force to driue thē out of the way: they muſt arme themſelues throughly, and enter into the incounter, and hold it out to the end, & not loke to hauehave any peace or truce, til God take them out of the world. Ye ſee in effect what S. Paules doctrine importeth. And this exhortation is more than neceſſarie for vsus, bicauſe moſt men think it ynough, if they hauehave but ſome little deuotion or willingneſſe to ſerue God: and although they welter in much filthineſſe, al is one to thē: and otherſome repine when they ſee how hard a thing it is to rule their life wel. And how is that poſsible? God ſeemeth to preſſe vsus out of meaſure, for he ſeketh not what may pleaſe vsus, but rather condemneth it. But how ſhal we bring to paſſe that we may put our ſelues to it? For our inclination goeth clean contrary to his will. It ſeemeth then that he mocketh vsus when he preaſſeth ſo vponupon vsus: and why doth he not giuegive vsus another maner of nature than that? Lo how diuerſe men blaſpheme God, in hauing an eie to their owne ſinfulneſſe. Howbeit to the end that none of vsus fall aſleepe, ne thinke himſelf to hauehave performed al that God cōmandeth, when we ſhall hauehave folowed ſome path halfe way, nor be vtterly thruſt out of the way altogither: S. Paule ſayth that the fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh. In ſaying that the fleſh luſteth, he doth vsus to wit, that we ſhall neuer be able to ſerue God without diſquieting, bycauſe we ſhall hauehave many lets, and be continually tēpted vntounto euill. Yea and whē we be… …eterminately bent to ſubmit our ſelues wholy vntounto Gods word and righteouſneſſe: yet neuertheleſſe the diuell ſhall euen then hauehave his ropes to draw vsus one way or other. Again, he will in ſuch wiſe amaze vsus, as our fleſhly deſires ſhall ſtill be a hinderance to vsus, and not only that: but alſo make vsus too draw backe the cleane contrarie way, ſo that when God calleth vsus on the one ſide, wee ſhall bee caried with a rage too the other ſide. Nowe ſeeing that the fleſh luſteth after that maner againſt the ſpirite: let vsus determine to fight manfully, and let it not greeue vsus ſo to do. Although we ought to wiſhe to bee as Angelles, ſo as there might be no ſtriuing in vsus, but that al our abilitie might be imployed too the ſeruice of God, yet notwithſtanding, whenſoeuer wee bee letted to do well, let vsus learne to ſtreyne our ſelues, and to holde our ſelues as priſoners: and althoughe the ſame fall out greatly to our diſcontentment, yet neuertheleſſe let vsus go on ſtill further, that God may winne the vpper hande of vsus. Let vsus learne too hate our ſelues, to take diſpleaſure agaynſt our ſelues, and to be reuenged of our owne naughtineſſe,2. Co. 7. c. 11 as Saint Paule ſayeth in the ſecond too the Corinthians. For Repentance importeth that men ſhould condemne themſelues, hate themſelues, and take vengeance on themſelues, when they ſee their whole life corrupted, and that they ſhould vſe an holy anger againſt it. In ſted of deſiring to be reuenged of our enemies when they hauehave done vsus any harme, we ſhould be chafed & angry with our ſelues, yea and puniſh our ſelues for faults, when we cannot frame our ſelues vntounto Gods wil. But foraſmuch as we might become deſperate, and euerie man replie, Al…s, how ſhould we fight after that faſhion? VVhere is our ſtrength? For there is nothing but weakneſſe in vsus, and againe we ſee that the diuell is ſo mightie and ſtrong an enimie, as wee can neuer bee able to ſubdue him, and our luſtes are as mad beaſts, without reaſon, without meaſure, without ſtay: by reaſon whereof we be as good as vanquiſhed, euen before any ſtroke be ſtriken: S. Paule ſayth that the ſpirite doth alſo luſt agaynſt the fleſh: that is to ſay, tht whereas we be prouoked to do euill of our owne nature, and the diuel thruſteth vsus forward, it ſtandeth vsus on hande to fight ſo much the more valiantly againſt all the temptations wherewith we be pri…d and ſpurred. And in ſo doing we hauehave a good helpe. For who …all gaine the goale? VVho ſhall hauehave the vpper hande and mayſtrie? Shall the corruption that is in vsus? or ſhall the power of God hauehave it? Therefore whenſoeuer God liſteth to vtter the grace of his holy ſpirite, he ſhall alwayes bee the ſtronger and win the field, how great hardneſſe ſoeuer there bee in the matter. So then let vsus do ſo much honour vntounto God, as to truſt that he will vphold vsus, and make vsus to winne the battel, and let vsus march on boldly vnderunder his banner, howbeit in calling vpō him with reuerence and wareneſſe. For (as I hauehave ſhewed alreadie) S. Paule ment not to make it too hard a matter, bicauſe men are ouermuch inclyned to ſlouthfulneſſe. He ment not to rocke men aſleepe: no, but he telleth vsus, firſt that wee muſt become enemies to our ſelues, and fight agaynſt our owne thoughts, and agaynſt all our affections, to ſerue God aright. But nowe, bicauſe we might be aſtoniſhed, and euerie of vsus might drawe backe bycauſe it is impoſsible for vsus too bring it aboute: hee ſayeth, Shall not Gods ſpirite get the vpper hande? Yes, but wee hauehave it not. And of whome is that long, but for that wee reſort not too him that is readie too giuegive it vsus,Eſa. 55. a. 1. yea verely in ſuch meaſure and portion as he knoweth too bee for our behoofe? Our Lorde crieth by the Prophete Eſay▪ All you that bee athirſt, come to the water, take both wyne, water, and milke, without money or ware: for I am readie too giuegive you bountifully as much as you neede. Lo howe God ſpeaketh. Likewiſe our Lorde Ieſus Chriſt alſo telleth vsus, that he is the true fountaine whereout of it behoueth vsus to draw,Iohn. 7. f. 37. and that we ſhall bee ſatiſfied with his fulneſſe, according as he ſaith in the .vij. of S. Iohn, that whoſoeuer commeth to him, ſhall drinke his fill of water, yea and hauehave ſuch a well in himſelfe, as Riuers ſhall guſhe out of it, ſo as hee ſhall not onelyonly hauehave ynough to ſerue his owne turne, but alſo the waters ſhall flow out of his bellie, if hee ſuffer Ieſus Chriſt to poure out his ſpirite vponupon him, for he is preſt and readie to do it. So then although Gods ſpirite bee a great waye off from vsus: yet ſhall wee receyue ynough of it, and God is readie to giuegive it vsus, and hee will doo it bycauſe he hath promiſed it, and foraſmuch as hee allureth vsus ſo gently, wee ſhall receyue as muche as ſhall ſted our turne. Therefore like as wee bee warned heere too fight, yea euen wyth myght and mayne: ſo on the other ſyde … ſhewed vsus that our victorie is moſt certaine and infallible, ſo we ſeeke ſuccour at Gods hande, acknowledging our own weakeneſſe, and confeſsing humbly that we can do nothing. If wee repayre to our God, and deſire him to bee our Phiſition: his holy ſpirite ſhall not be ſo weake, but he ſhall ouercome all the paſsions of our fleſhe, and giuegive vsus the grace too go through with all the battels that ſhall bee ſet agaynſt vsus. And nowe againe Saint Paule ſayeth, that the faythfull do not what they woulde: and that is to giuegive them courage ſtill, that we may learne to go on forwarde, though we can not bring all the things to paſſe throughly and perfectly which God ſheweth vntoo vsus▪ And this is needfull as I ſayde: for elſe wee ſhoulde bee hypocrites, and beare our ſelues in hande that nothing were amiſſe. But ſuch pride were intollerable: of which ſort we ſee ſome maſtife dogges, in whome there is neyther feare of God nor Religion, and yet they preach that the faythfull ought to be perfect. And that is a diueliſh blaſphemie, and ſuch a one as wee ought too abhorre. There are others that diſpayre when they ſee that they cannot diſcharge their duetie towards God. To the end therfore that we may neither be hypocrites nor yet faint, S. Paule ſayth that we do not all that we woulde. But howſoeuer wee fare, wee muſte come backe to that which he touched not long ſince: namely that we fulfill not the luſts of the fleſh when wee bee gouerned by the holy Ghoſt. So then, firſt let vsus vnderſtande, that wee bee ſo giuen vntoo euill, that a man cannot wring out one drop of goodneſſe out of our thoughts & affections, but they alienate vsus quite and cleane from it. Marke that for one poynt. Secondly let vsus truſt in God, that notwithſtanding our vices, yea, and rebellions, he will make vsus to walke in his obedience. For wee ſhall be gouerned by his holy ſpirite, who will make vsus too feele ſuch a working in vsus, as we ſhall not be hilde backe nor hindered too go forwarde in our good race, but keepe on ſtill to the mark that wee ame at. Thirdly, if wee ſee yet ſome reſiſtance in our ſelues, and that wee had neede too bee inforced more and more, bycauſe that many ouerthwart things doo let vsus, inſomuch that wee doo euen fall, or elſe happen too runne aſtray: let vsus not bee diſcouraged for all that, but let vsus followe the holy calling of God, and ſtill learne effectually to cut o… our vyces.
And to bring that to paſſe, let vsus be ſorie for them, and confeſſe them willingly before God. But howſoeuer wee fare, let vsus not thinke our ſelues forſaken of him, though our life be neuer ſo vnperfect. Thus ye ſee that the thing which we hauehave to beare in mind, is that all the imperfections and infirmities that wee feele as yet in our ſelues, ſhall not reſtreyn our indeuering to ſubmit our ſelues to our God, and to frame our ſelues more and more in his feare, & yet notwithſtāding that in the meane while we ſhall not hauehave any towel of flatterie before our eies to blind our ſelues withall, but we ſhal be hartily ſory, cōfeſsing our ſelues to be excedingly indetted vntounto him and yet neuertheleſſe aſpiring ſtil to the perfection wherevnto we muſt go onward all the time of our life, and therwithal acknowledging that we are all forlorne and damned, vnleſſe that he of his infinite goodneſſe do beare with vsus for our Lorde Ieſus Chriſtes ſake.
But now let vsus fall downe before the Maieſtie of our good God with acknoledgement of our faults, praying him to make vsus feele them more and more, ſo as wee may not onelyonly confeſſe them with our mouth, but alſo be touched with ſuch true repentance and pure zeale, as we may indeuer to giuegive our ſelues wholly vntounto him, and to cut off all the ſuperfluities that are in vsus, and as the ſame may cauſe vsus to frame our ſelues to his holy wil, and to ſerue him in ſuch vnion and concord, that we may be giuē to magnifie him with one hart, and with one mouth, thereby ſhewing that we be rightly knit vntounto him in the adoption which he ſheweth vsus by his Goſpel, wherby he ſheweth himſelfe to be our father, as faine as we would be his true children. And therfore let vsus al ſay, Almightie God our heauēly. &c.