Sermons on Galatians, Sermon 36
The .xxxvj. Sermon, which is the ſixt vponupon the fifth Chapter.
19 The vvorkes of the fleſhe are manifeſt, vvhichwhich are theſe, Aduoutrie, vvhoredome, vncleanneſſe, looceneſſe:
20 Idolatrie, poyſoning enmitie, ſtrife, ſpiting, vvrath, quarelling, ſedition …ectes.
21 Enuie, murther, drunkenneſſe, gluttonie, and ſuch like: of vvhichwhich I tell you aforehande, as I hauehave tolde you heretofore, that they vvhichwhich doo ſuche things ſhal not inherit the kingdome of God.
22 But the fruit of the ſpirit, is louelove, ioy, peace, patientneſſe, gentleneſſe, goodneſſe, faythfulneſſe.
23 Meekeneſſe, temperance: agaynſt ſuch things there is no lavve.
WEe hauehave ſeene this morning, that men are condemned before God, ſo as there commeth nothing of them but vtter filthineſſe & infection. Now if God bee the rule of all perfection, then of neceſsitie all that is contrarie to his nature & word muſt needs be ſtarke naught. But it is certain that the fleſh is at cōtinuall war agaynſt the ſpirit. Therfore therein it is declared that ſo long as mē follow their owne ſwinge, they be deadly enemies too God all theyr lyfe long. Seeing it is ſo, we muſt needes conclude, that there is nothing in vsus but vtter lewdneſſe and ſinfulneſſe. Nowe when we heere ſuch ſentence giuen of vsus, we ought to be vtterly abaſhed. For it is the definitiue ſentēce of the heauenly iudge, againſt which there lieth no appeale, and againe Gods ſpeaking is with effect. Therefore ſeeing he hath pronounced that we be wicked and froward by nature, he will immediatly do his office. So then we muſt come to account before him: but we ſee that men are ſo ſotted either in their hypocriſie, or in their ſelfweening, that they paſſe not of prouoking Gods wrath agaynſt them. For euerie man flattereth and fodeth himſelfe in hys vices, inſomuch that we cā neuer be drawne to a true acknowledgement of our ſinnes, but by force. And it is euident that our doing of it is with windlaſſes and byſtarts, and which more is, we become ſo ſhameleſſe that wee ſeeke fonde ſhifts and excuſes, as though they could help vsus before God. Therfore it is not ynough for vsus to heere generally the ſentence of condēnation vpō vsus, but God muſt be fain to diſcouer our lewdneſſe, that w… …ay be aſhamed of it … and moreouer to ſpecifie & point with his finger; the vices that are apparant and notorious before mē. And that is the cauſe why S. Paule hauing ſaid this morning that men in all their thoughts & affectiōs do fight againſt God: addeth this declaration which we hauehave now preſently heard, as though he brought forth the fruites, to the ende that men might thereby iudge what the tree is, bicauſe the roote which is the cheef thing lieth hid. Thē like as the tree is knowne by his fruits, ſo alſo the ſinfulneſſe that reigneth in vsus, and in our nature is founde out by the workes that come of it. And ſo we ſee why S. Paul addeth here, that the workes of the fleſh are manifest. As if he ſhould ſay, men ſhet their eies that they may not perceiue their owne naughtineſſe, and beare themſelues in hande that there is nothing but vertue in them, when notwithſtanding, their vices are ſo huge and exceſsiue, as they be readie to burſt with them: when they hauehave pleaded their beſt, & ſought al the ſtarting holes that cā be, whē they hauehave wrung their mouth awry, & turkined things neuer ſo much, yet muſt they in the end come to this point, that our life crieth out loude & ſhirle what we be. Therfore the works of the fleſh are all manifeſt. So then this is inough to diſproue ſuch as would faine cloke thēſelues & vſe painting, as though they were not giltie before God. Truth it is that S. Paul doth not make here a ful beadrol of al the vices that god cō demneth in his law: but only ſetteth forth ſome examples wherby a mā may eaſily iudge of al the reſt. For he muſt hauehave made a lōg proceſſe, if he had intended to hauehave made ſuch a reckning vp of thē: but this was inough, that ſuch as wene to gain by their hipocriſie might be cōuicted here, as ye ſee they be. And for the better vnderſtāding hereof, we hauehave to mark breefly, which is the rule wherby to walk in obedience towards god,Tit. 2. c. 11. according to the. 2. of Tit. wher it is ſaid that gods grace appeered to the ende we ſhould lead a holy conuerſation here beneath in this world, in modeſtie & rightuouſnes wayting for the hope of the life that is promiſed vsus, & for the comming of the great Sauior, which muſt gather vsus vp to himſelfe into the kingdom of heauē. Ye ſee thē that the thing wherein chriſtians muſt exerciſe themſelues & wherto they muſt wholly apply themſelues, is firſt to know that they hauehave not their euerlaſting reſt & heritage here, but that the worlde is but as a ſtrange Countrey wherethrough they muſt paſſe, and therefore that they muſt alwayes hauehave their eyes lifted vp to heauenwarde. That is the chiefe poynt. But that cannot be done, but the faythfull muſt needes therewithall call vponupon God, and reſort wholly vntounto him. And as touching theyr life Saint Paule ſayeth that it hath three things in it: namely, holyneſſe, that wee ſerue God ſoundly and ſubſtancially with a pure heart, vtterly renouncing all the vnclenneſſe of this worlde. That is the firſt point. The ſeconde is, that wee muſt not bee wanton and vnhoneſt, but that we muſt leade an honeſt life. The thirde is, that we wrong no man, nor vſe any deceyte or crueltie, but that we indeuer to do our neighbor good. Lo what the life of Chriſtians is. But S. Paule ſayeth heere, that if men will not acknowledge themſelues to be vtter enimies too God, and full of all naughtineſſe and rebellion: let them but make a ſhort inquirie, and loke into their life, and they ſhall find that ſome of them be whoremongers, ſome drunkardes, ſome giuen to all ribawdrie, ſome murtherers, ſome Sorcerers, ſome ſedicious, ſome full of ambition, and otherſome deſirous to ſowe abrode darnell and troubles, and to bring vp ſects to peruert Gods truth with their corruptions. Thus ye ſee what is to bee found in men if theyr liues be well ſerched. But what ſhall they win by going to law with God, and by labouring to couer their lewdneſſe with ſhifting? nothing at al. Howbeit they confeſſe not it with their mouth: it is their life that muſt ſpeake it: their life togither with al their workes that are knowne in it, beare record of the things that I hauehave ſayd, and ſo there needeth no more diſputing. Furthermore, when as S. Paule ſayth that the workes of the fleſh are manifeſt: he meeneth not that all thoſe whom God ſuffereth to follow their naturall ſwinge, and whom he gouerneth not by his holy ſpirit, are atteinted with all the vices here named: but that there is not any man which is not ſo corrupted, that he abandoneth himſelfe ſometime to one naughtineſſe and ſometime to two or three at once, as occaſion ſerueth. Yee ſhall ſee many heathen men and vnbeleeuers, in whom there is no feare of God, nor any knowledge of his word, which hauehave ſome outward ſhew of vertue and honeſtie: yet is it no conſequent that they bee not corrupted, howbeit that the …ection is hidden and ſettled inwardly, and there is an impoſtun… that rotteth all within. Howſoeuer the cace ſtand, there is nother rule nor meaſure in mannes nature, but all is out of order and confounded there. You ſee then that the thing which we hauehave to gather vponupon this ſtreyne, is that we muſt not bee beguyled with our owne hypocriſie, but eueryevery of vsus muſte hauehave an eye too himſelfe, and examine his owne life throughly, and then ſhall wee all hauehave cauſe to caſt downe our eyes, and to ſhet our mouthes, and therewith to acknowledge that wee be wretched, and that there is nothing but damnation in vsus. Truely although none of the things that S. Paule rehearceth heere doo appeere in vsus, ſo as we be blameleſſe before men, yea and ſeeme too bee little Angelles: yet ceaſſe we not too be wicked and vntoward, till God hauehave reformed vsus. Neuertheleſſe God giueth eueryevery of vsus ſufficient recorde in our liues, whereby to caſt vsus quite downe, and to make vsus giuegive ouer our pleading of our owne accord. Thus ye ſee in effect, that the meane to put this leſſon in vre, is that if wee thinke our ſelues to bee any thing woorth, and perceyue not the wantes that are in vsus: we muſt ſift our life, and compare our workes with the things that God biddeth or forbiddeth: and then wee ſhall hauehave a fayre lookingglaſſe, wherein to behold our leudneſſe and filthineſſe: and whereas it ſeemed erſt that there was nothing but all pureneſſe and perfection in vsus: God will ſhew vsus to our faces, that wee be full of wickedneſſe. And yet neuertheleſſe when wee ſhall hauehave conſidered this diuerſe and many times: let vsus therevpon conclude, that it is not the hundredth part of it. For we ſhall alwayes be dimſighted in finding out of our owne wantes. Although God conſtreyne and reproue vsus in ſuch wiſe as we cannot denie it: yet will he ſhewe in the ende, that for eueryevery poynt that we hauehave knowen, there are a hundred that were hidden from vsus. And verely when wee ſee our woorkes layd open before vsus: it is to make vsus go to the welſpring of them. Many men are ſo groſſe, that if they hauehave not committed whoredome, if they hauehave not playde the drunkardes openly, or if their filching and pilfering hauehave bin ſo couertly and finely conueyed as noman could bewray them, they thinke themſelues quite and cleere. But S. Paules intent in ſaying that the woorkes of the fleſh are manifeſt, is not to flatter men as though a ſinne were not to be condemned till it were openly ſeene in deede. For … told you) wee muſt proceede from the one to the other. Then if whoredome, drunkenneſſe, robberie, murther, treaſon, blaſphemie againſt God, troubleſomneſſe, & ſedition, be deteſtable things in thēſelues: we muſt alſo conclude thervpon, that the wickedneſſe which lurketh within the hart, (as ambition and pride, when men eſteeme & like of thēſelues too much) is deteſtable likewiſe. Alſo couetuouſneſſe when we hauehave a minde too other mens goodes, and all other like things are to bee condemned likewiſe. To be ſhort, our outward doings beare witneſſe that we be full of infection before God. And where is that infectiō to be foūd? In our deſires, in our intentes, in our thoughts, & in all our doings, wee ſee there is euen as it were a well ſpring of all naughtineſſe. So then, let vsus bee drawen to ſuch an acknowledgment of our ſinnes, as wee may be hartely ſorie for them before God. And wee ſee that in the Law there is ſuch a faſhion of teaching. God in his Lawe forbiddeth not fornicatiō, but aduoutrie: yea & at the firſt ſight he forbiddeth not fraud and filching: what forbiddeth he then? Theft or robberie. He forbiddeth not lying, but only falſwitneſſe. Now then it ſhould ſeeme to thē which know not the power of the law, that they hauehave well diſcharged their duetie, when they hauehave well eſchewed thoſe crimes.Rom. 7. b. 6 And that is the cauſe why S. Paule ſayd that for a time he thought himſelf to be throughly rightuous, and that God could not hauehave blamed him for any thing. After the ſame maner do the hipocrites ſotte thēſelues in their own ſelfweening, and thervpō become mad if God find fault with thē, bicauſe they thinke he doth thē great wrong. And why? for they cōceyue not what the nature of the Lawe is.Rom. 7. c. 14. It is ſpirituall (ſayeth S. Paule): that is too ſay, wee muſt be wholly reformed to frame our ſelues thereafter. But ſo long as wee follow our owne fleſhly nature, all that we think, and all that we can ſay or do, ſhall be no better than ſinne before God. So then, we muſt not looke only at the bare woordes that are ſet downe in the Lawe, [but too the things that are ment and conteyned in them.] God by ſetting downe the particular kind of Aduoutrie, ment too make all kind of whoredome hatefull: for if mariage cōtinue not whole and ſound without impeachment, it peruerteth all order and ciuill policie among men. God therefore vnderunder the woorde Aduoutrie, hath ſhewed that all whoredome and …chaſteneſſe diſpleazeth him. Againe he ſayeth, Thou ſhalt not kill. Is it then lawfull too beate a man?Iohn. 3. c. 15 No, nor yet to hate him: for (as S. Iohn ſayeth) he that hateth his neybour ſecretely is a murtherer before God, though he nother tormēt him nor touch him with his finger: So then, vnderunder the woord Murder, God condemneth all wrong that we do to our neyghbours. Although then that we ſtirre not a finger to do them harme: yet if we hate them or beare them ill will, wee be condemned of murther before God. In like cace is it with Theft. For not only they that are whipped, hāged, or which hauehave their eares cut off are theeues before God: but alſo euen all thoſe that beare the countenance of honeſt men and are in credite & eſtimation, are theeues too, if they deceiue and beguile their neighbors. VVhat countenance ſo euer they carrie to the worldward, though men be not able to accuſe them of robberie: yet are they theeues before God. As much is to bee ſayd of all the reſt. Likewiſe in this text, when S. Paule ſayeth that the deedes of the fleſh are manifeſt: he giueth vsus ſuch an inſtruction, as leadeth vsus from the great to the ſmall. And when wee ſhall hauehave bin conuicted of our wretchedneſſe and vices, and our ſhamefulneſſe is ſo diſcouered as we can no more replie too it: let vsus then enter into another triall, that is to wit, of examining all our luſtes which tempt vsus vntounto euill: and whither it be theft, crueltie, guyle, periurie, hatred, or enmitie, all thoſe things are too bee condemned alike. For the Tree ceaſſeth not too bee euill, though men ſee not the fruytes of it at the firſte daſhe: but yet menne iudge of the nature of the tree by his frute, howbeeit that the tree keepeth his owne nature ſtill. And this is too bee marked well, bycauſe that (as I ſayde afore) although God dryue men too condemne themſelues, yet they doo it but by halues, and for all that he can doo too them, they would fayne ſtill that their faultes which are not ſeene too the worldward, ſhould bee releaſed them and neuer bee ſpoken of. As for example, he that is condemned for dooyng ſome wicked acte, will not excuſe himſelfe of it, for aſmuch as he is inforced too confeſſe it whither hee will or no: But in the meane whyle, as for any entering intoo himſelf, to thinke vponupon Gods Iuſtice and his owne deſert, and to conſider that he had many tēptations before he came to the deede doing, and that he offended God a …dred times before his faulte came to light: it is no part of his thought. So much the more therefore doth it ſtand vsus in hand, too marke well this warning whiche I hauehave touched already. And verely here we ſee the ouer groſſe doltiſhneſſe of the cheefe teachers of Papiſtrie, in that they ſay it is no ſinne too thinke euill or to bee tempted, ſo wee conſent not too it. A man (ſay they) may bee tempted to do his neighbour ſome wrong, he may hauehave ſome hartburning and malice againſt him to bee reuenged of him that hath diſpleaſed him, and if occaſiō were offered, he might incontinently be ſharpe ſet: but yet none of all this is ſinne (ſay they) ſo there be no full conſent and reſolute purpoſe too do it. They doo but wring their mouth awry like harlots, or ſnuffe vp their ſnoutes lyke ſwyne that hauehave wallowed in dirt & filth. Though a mā grudge and chafe againſt God, yea and doubte whither he hauehave any care of him or no: and though he bee toſſed and turmoyled with much diſtruſt ſo as he cannot by any meanes reſort too God for refuge: all theſe things are no ſinne among the Papiſts. And I ſay not that only the common ſort are thus abuſed: but it is the reſolute doctrine and determination of all their Vniuerſities, that ſuche things ought not to be counted ſinne. They can well ynough ſay that before baptiſme all is ſinne: but when wee be once baptized, then all is vertue: and although we doubt of God, although we hauehave much hartburning againſt him, and although we be tempted with much impaciencie: yet notwithſtanding, be wee neuer ſo much prouoked vntounto euill doing, or be we neuer ſo much ſhaken too and fro; all is well. To be ſhort, though we be inclined to al things that God condemneth and diſalloweth in his lawe, and which are not lawfull for vsus to do: it makes no matter at all. But they be well worthie to bee caſt into ſuch blockiſhneſſe. For like as they hauehave ſet vp Idolles and puppettes to worſhip: ſo is it good reaſon that they ſhould be ſotted with their Gods, and make but a ſport and play of rightuouſneſſe and vncorruptneſſe, as if a man ſhould play with a little childe. No maruell then though ſuch maner of folke be harried away after that faſhiō: for in aſmuch they hauehave defaced Gods glory and brought it to nothing: they muſt needes become ſtarke beaſtes. But let vsus on our ſide marke what I hauehave alledged already vponupon the other …exte of S. Paule, namely that the Lawe is ſpirituall, and therefore …hat if our manifeſt deedes doo proue vsus too be rebelles againſt God: then ſurely as oft as wee bee tickled with any wicked luſtes inwardly, although the ſame bee not knowen of men to make vsus faultie to the worldward: God wil find an infinite number, yea euen a whole ſea of them. Therefore let vsus conclude that we be vtterly drowned in curſedneſſe to all reſpectes, till God looke mercyfully vponupon vsus and drawe vsus out of it. Thus ye ſee in effect how wee muſt apply this ſaying of S. Paules too our inſtruction: namely that for ſo much as we conſider not by the vyces that are hidden in vsus, that God commeth to examine our life: therfore we muſt learne to humble our ſelues. And ſecondly that when we ſee our ſinnes to be ſuch as are knowen and manifeſt to all men and vtterly vnexcuſable, yea euen before children: we muſt be led further thereby: that is to wit, we muſt ſearch our ſelues to the bottome, and vnderſtand that all our luſtes and al our thoughts are vtter rebelliouſneſſe againſt God. Now if eueryevery man were diligent in examining himſelf after this faſhion: ſurely we ſhould all of vsus hauehave cauſe to ſigh and grone, all pryde & loftineſſe would be layd downe, yea and we would be aſhamed of our whole life. But it is ſeene that eueryevery of vsus turneth away as much as he can from the conſidering of his owne ſinnes: wee caſt them quite and cleane behind our backes. Yet notwithſtanding God forgetteth thē not: howbeit if we would that he ſhould forget them, it would behoue vsus to remember them our ſelues. And that is the thing wherevnto S. Paule incourageth vsus in this text. Furthermore wee ſee what fondneſſe and ignorance, or rather beaſtlineſſe hath bin in the Popiſh doctours, in that they hauehave thought this woord Fleſh too be token nothing elſe in man but fleſhlineſſe or ſenſualitie as they terme it. For thus do they part it. They bee contented to graunt that there is nothing but corruption in all our luſtes which they terme by the name of inferiour or lower: but in the meane while (ſay they) we hauehave our will free, yea euen in ſuch ſort as there remayneth ſome [ſound] reaſon and vnderſtanding in vsus. Ye ſee then, that in the opinion of the Papiſts, man is then ſenſuall, when he behaueth not himſelf according too reaſon, but yeeldeth to much eyther to whoredome, or to drunkenneſſe, or to gluttonie, or to ſuch other like things. But S. Paule muſtereth Ambition or vaynglorie heere in the ſame it …nke with them. For whereof cō meth it that men beare ſuch ſpite one to another, and heaue one at another to ſurmount eche other, and to be counted wizer or wittier than other men? Is it not for that eueryevery man coueteth to be a iolly fellow to the worldward? And is that fault leſſe to be condēned than whoredome or drunkenneſſe? VVhen a poore wretch that deſireth but to eate & drinke, hath well filled his belly, he goes his way as he was wont, he deſireth to be nother King nor great Lorde, he paſſeth away his time. Another that is giuen to play, goes to ſport him with vnthriftes like himſelfe, and is not tempted with ambition or deſire of honour. Thoſe then which ſeeme moſt honorable, & make moſte of their paynted ſheath, are moſte fleſhly ſayeth (S. Paule), according alſo as we hauehave ſeene in the firſt Epiſtle too the Corinthians,1. Cor. 3. a. 3 where he blamed them as fleſhly, bycauſe they were at variance one againſt another about the doctrine, and were ſo fond & curious to be ſeene and had in eſtimatiō of men, in reſpect whereof alſo he mencioneth ſectes & hereſies. If a man trouble Gods Churche by falſe doctrine, whither it be in deſpite of ſome men, or to purchace himſelf reputation & renowme: after the opinion of the Papiſts it is not to be ſaid that it is fleſhly dealing, it is to be ſayd that it was but too ſuttle dealing. Yea, but S. Paule ſayeth that hereſie, vayne glorie, and ſtrife or ſpiting, are workes of the fleſh. Now then we ſee the thing that wee treated of this morning: to wit, that vnderunder the woord Fleſh is comprehended all that is a mannes owne, and that we muſt be chaunged and faſhioned new againe, or elſe we ſhall be giuē to all naughtineſſe. It is true (as I hauehave touched already) that although God ſuffer the Paynims and Infidelles to runne vponupon the brydle, and hauehave not begotten them againe by his holy ſpirit: yet they may after a ſort bee counted vertuous, and a man ſhall find ſome honeſtie in their liues, at leaſtwiſe all of them ſhall not bee whoremongers, drunkardes, or theeues.Ier. 17. b. 9. How then doth S. Paule call them fleſhly? Bycauſe mans hart (as ſayeth the Prophete Ieremie) is a deepe gulfe of iniquitie, whereof there is nother banke nor bottom to be found, and that doth the Prophet well bewray in ſaying, what a gulfe is the hart of man, and who is able to ſound it? None but God (ſayeth he). For we ſee how men flatter themſelues, and are ſo feſtred in their naughtineſſe, and ſo hardened in their ſinnes, that …ey heape miſchiefe vponupon miſchiefe, and ſinne vponupon ſinne, and beare themſelues in hand that their vyces are vertues, but yet their lyfe ſhall hauehave ſome fayre ſhew and gloſſe vppon it. But yet doth it not therefore followe, that ſuche as hauehave not bin taught are iuſtified. For when as Sainct Paule in the firſt too the Romanes ſayeth,Rom. 1. c. 20. that all the worlde is condemned of wickedneſſe and vnthankfulneſſe, in aſmuch as God had ſo ſhewed himſelfe to all men without exception, as ſuffizeth too take away all excuce from them: he addeth, that bycauſe they honored not God as they ought to hauehave done when they knewe him, therefore he did caſt them vp into a lewde minde, and giuegive them ouer too ſhamefull and outrageous luſtes: and therevpon he reherceth horrible things. Among whiche, he ſetteth downe whoredome, murther, and other wickedneſſe and vncleanneſſe, ſuch as ought not to be once named among men. After them, he ſetteth downe enuie, lewde dealing in buying and ſelling, guylefulneſſe, periurie, hatred, ſtryfe, and debate. Go too now, all this geere was not knowen among the vnbeleeuers, and yet notwithſtanding Sainct Paule ſayeth that all of them from the greateſt too the leaſt, were thankeleſſe towardes God, and had defrauded him of his due honour, and therefore were all traytors, for they had plucked from him the thing that was his owne, and therefore he payde them their deſerued wages, namely bycauſe the ſeede of all ſinne is too bee found in mannes nature. All men then are fraught with as many vyces as can bee deuized: but yet dothe God holde them ſhorte, ſo as he ſuffereth not men too giuegive ouer themſelues to all naughtineſſe. And for proofe thereof, many Infidelles whiche hauehave not naturall reaſon to gouerne themſelues withal, are notwithſtāding chaſte & ſhamefaſt, they ſpoyle not othermē of their goods, they be ſober & honeſt, and to be ſhort, they hauehave many vertues after the opiniō of the world. And why then are they condemned as whorehunters, theeues, and drunkardes? It is bycauſe they hauehave not thoſe vertues in obedience vntoo God, nother is there any ſoundneſſe in their harte: but they bee reſtrayned with feare of ſhame, or hilde in the way by ſome other meanes vnknowen too vsus. But yet doothe God by that meanes ſpare mankinde, too the ende that …gs ſhould not go too hauocke, nor menne become altogither brut… it …eaſtes. God then dooth ſo rule the vnbeleeuers, as that their vertues (howſoeuer the worlde go) ceaſſe not to be ſinfull ſtill. And therefore vponupon eueryevery light occaſiō they giuegive themſelues too all naughtineſſe, whenſoeuer God giueth them the brydle. If it bee ſayd that the faythfull alſo do ouerſhoote themſelues: I graunt it: but yet hath God promiſed to ſtrengthen them, ſo as they ſhall holde out too the end. Againe there is great diuerſitie betweene Gods children that are gouerned by his ſpirit, and the faythleſſe that are ſtill fleſhely. For the intent and drifte of Gods children, is to dedicate themſelues wholly vntounto him, that they may be made pure through his grace: but the other ſorte walke at rouers, and when they doo any good, they ſcarſly hauehave the skill too know why they do it. They may well hauehave the woord vertue in their mouthes: but yet for al that, their goyng is not to godward, but they keepe ſtill a loo…e from him. This in effect is the thing that we hauehave to gather vponupon this ſtreyne. Nowe on the otherſide S. Paule ſayeth, that the frutes of the ſpirit are ioye, peace, meekeneſſe, gentleneſſe, patientneſſe, and ſuch other like. As if he ſhould ſay, that cōſidering our great frowardneſſe and that there is nothing in vsus but corruption and naughtineſſe: we hauehave ynough wherewith to keepe our ſelues occupied, ſo as we ſhall not neede to be idle all our lyfe long, if wee do nothing elſe but fight agaynſt our owne vices: we ſhall finde ynough there, to buzie our ſelues with bothe day and night. Againe on the otherſide, ſith we be commaunded to be meelde and gentle, to liue ſober and chaſte in all reſpects, to keepe our ſelues from all defiling, to offer our ſelues as it were in ſacrifize vntounto God, to forbeare from all harme or anoyance, and in ſtead of ſeeking our owne profite too ſtreyne our ſelues to the vttermoſt to ſuccour and help ſuch as hauehave neede of vsus: ſith we ſee that all this is commaunded vsus: is it poſsible for vsus too bring it to paſſe? No: and yet the matter concerneth our catching vp into heauen, that we might be neere vntounto God. For the holyneſſe that is required in the lawe, and all the good workes that God commaundeth vsus, are as a knitting of him vntounto vsus, and of vsus vntounto him. But where are now the winges that ſhould carie vsus vp ſo high? For wee can be nother chaſte, nor kindharted, nor gentle, nor modeſt, nor ſober: vnleſſe we … and cleane plucked from our owne nature, by forſaking bot…e worlde and our ſelues. But that paſſeth all our abilitie. Then is there heere wherwith to abaſhe vsus. But mark how S. Paule for concluſion ſayth, that there is no lawe ageinst ſuch things. That is to ſay, if we be once gouerned by Gods ſpirit, then ſhall we no more bee ſubiect too the lawe. It is true that heere he giueth corage to all the faithfull, bicauſe they ſhal alwayes feele infirmitie in themſelues, till they bee quite rid of this mortall body. But howſoeuer the cace ſtand, ſeeyng that God holdeth thē vp, and ceſſeth not too accept theyr ſeruice thoughe they bee not throughly and perfectly reformed: therfore they may bee able too hold out, wheras otherwiſe they ſhould bee combered and fall into diſpaire. S. Paule then ment too exhort vsus heere vntoo conſtancie, ſaying that if we bee gouerned by Gods ſpirit, we be no more ſubiect too the lawe. But yet therwithall he did alſo gyue an indirect taunt to thoſe ageinſt whom he diſputeth, as wee hauehave ſeen already this morning. For the things which they had for their vertues were but gewgawes. Like as in theſe dayes in poperie, if a man ſpeake of their holineſſe and their ſeruing of God: it is nothing elſe but a making of moppes and mowes, and a ſort of Ceremonies that is to ſay, a deele of pelting traſh. VVhen a Papiſt mumbleth vp his mattins, when he hayleth or greeteth a puppet, when he gaddeth from altar to altar, when theſe hypocrites hauehave lighted vp their candles, when they hauehave ſprinkled themſelues well with holiwater, when they hauehave well croſſed and recroſſed thēſelues both before & behind, when they hauehave faſted Lent wel, & to be ſhort whē they hauehave ouerlabored themſelues to redeeme themſelues eyther by Maſſes or by other abhominations: that is their ſeruing and honouring of God. Beſides this, if there be a faire Lamp in the Church, if the Organes pipe merily, if there be ſtore of gay copes and veſtimentes, if the puppets bee well gilded, if men perfume them throughly and ſeeke their fauor with many other ſuch dotages: that is all the perfection of the Papiſtes. And yet is it but ſtarke leaſing, yea and verie gewgawes, or rather vtter abhominations, how great vertues ſo euer they eſteeme them to be. But we on our ſide ſay that Gods ſeruice is ſpirituall and that he regardeth not the things that are ſeene of men,Iohn. 4. c. 23. but require … vncorruptneſſe and ſoundneſſe of harte,Iere. 5. a. 3. accordyng as it is ſayde in the fyfthe of Ieremie. Contrariwiſe men perſwade thēſelues that they ſhall content God after their owne faſhion & after their owne cuſtomes, & therefore they tranſforme him, imagining him too bee like themſelues too followe their luſtes and likings. And no maruel though they do ſo. For although they profeſſe themſelues to bee learned in the lawe: yet doo they not ſet their minds vponupon it, neither wote they what it conteyneth. Therfore let vsus learne, that if wee mind too giuegive our ſelues too the ſeruing of God, wee muſt not buz about our owne liking & good intents (as they terme them) which are nothing elſe but illuſions of Satan: but wee muſt looke what God cōmaundeth vsus, and wherein he will hauehave vsus to occupie ourſelues, which are the true ſtudies that will bring vsus too the yeelding of obedience vntoo him. And it ſtandeth vsus on hand too marke well the text that is ſet downe heere: which is, that if wee weerie ourſelues neuer ſo much in our owne inuentions: wee cannot ſay that God accepteth any whit of it: for wee continue ſtill in our owne nature, which is froward. VVheraboutes then doth God imply vsus? VVhat is it that he requireth of vsus? Firſt that wee ſhould forſake all frowardneſſe, hatred, rancor, diſſenſion, guyle, harmefulneſſe, blaſphemie, Idolatrie, crueltie, feerceneſſe, treacherie, ſpytefulneſſe, and enenmitie. Thus yee ſee how wee may become good men of warre, too gyue our ſelues too the ſeruing of God, namely by fyghting ageinſt the woorkes of the fleſhe, not ageinſt the woorkes that are manifeſt, & which the world condemneth or alloweth: but ageinſt the luſtes that lurke in couert. Let vsus firſt clenze ourſelues from the filthineſſe that lyeth feſtering within our hartes: and afterward apply our whole indeuer to the other, Not that we can do it of our ſelues: but let vsus bee diligent in praying vntoo God, let eueryevery of vsus ſtirre vp himſelfe earely and late, morning and euening, and vppon knowledge of our vices, let vsus be moued too ſorineſſe, and ſeeke ſuccour from whence it ought to come: that is to wit at Gods hand who muſt remedie the ſore that he hath made. Then if we indeuer our ſelues too the vttermoſt to leade a bliſſed lyfe, too bee meeke and meelde, too bee patient in aduerſities and too put vp all wrongs and outrages without …ee… … vengeance: wee ſhall hauehave ynough wherwith to occupie ou… wits, and to kepe our ſelues from idleneſſe. And as for the Papiſtes, let vsus let them alone ſeing they dally ſo with God. For why doo they trot vp and downe after that faſhyon? It is bycauſe they neuer knewe howe God will be ſerued and honoured: and therefore (too theyr ſeemyng) all that God hath ordeyned is nothing woorth in compariſon of their own fooliſhe inuentions. As for example, if a man trauell honeſtly for hys liuing, although he hauehave not his fil of browne bread, yet ceaſſeth he not to call vppon God in the morning, and too yeeld him praiſe at night. And if he hauehave children, he ſpareth al that he can too feede them and clothe them withall. Ageine if God ſende him afflictions in his houſe, he beareth them patiently. If the bee a handicrafts man, or hauehave ſome other trade of occupying: he abſteyneth from deceyuing of his neybors, and he had leuer dye than doo any man wrong. Now when a man walketh after ſuch ſort, ſo that he is firſt of honeſt conuerſation, and ſecondly there is no pryde in him too aduaunce himſelfe aboue other out of meaſure, he is not giuen too looceneſſe, but is ſober in eating and drinking, and patient in al aduerſities: what is ſuch a man among the Papiſtes? He is (ſay they) a ſecular man: that is too ſay, a man of the world. Thus yee ſee what they eſteeme to bee pureneſſe in the ſeruice of God. But we know that the cheefſeruice which God requireth, is that we ſhould wholly drawe to his Lure, that we ſhould glorifie him both in weale and wo, that wee ſhould walk eueryevery man in his owne calling, and that there bee neither pride, vainglorie, nor enuie in vsus. Thoſe are the things that God alloweth. But according to the Papiſts definition, they that behaue themſelues ſo, are of the worlde. And where are the popiſhe Angells in this while? In ſome Cloyſter. VVhen theſe ſhameleſſe hypocrites hauehave glutted themſelues too the full, and made luſtie cheere: they wote not whereaboutes to occupie themſelues, but eyther in gaming, or elſe in all manner of wickedneſſe: for it is well knowen that all the Couentes of the Popedome are ſtarke brothelhouſes. And woulde God they were not woorfe than brothelhouſes▪ for there are committed ſo outrageous and beaſtly deedes, as would … mannes heare too ſtand vp ſtiffe vppon hys head too heere them ſpoken off. Too bee ſhorte, that ſtate of theirs is horrible.
And yet for all that, they be Angells in reſpect of the poore ſoules that behaue themſelues after the manner aforeſaid. And why? Bycauſe they ſing mattins very deuoutly, & chaunt maſſe by note, and are ſeparated frō the reſt of the world, ſo as they be not put to digging of the earth, nor meddle not with ſhoomakers craft or tailers craft, nor with any trade elſe: but giuegive themſelues (ye may be ſure) to a contemplatiue life, and to the ſtate of perfection. Is it not apparant that the world hath bin vtterly ſotted with them? But ſuch people as hauehave ſo transformed God into puppets, are well worthy to be plundged in ſo groſſe & vnreaſonable errors. But for our part let vsus aſſure our ſelues that we hauehave a God which is a ſpirit, & will be ſerued ſpiritually as he ſheweth vsus by his word. Therfore let vsus be afrayd too bee vnderunder the fond fancies wherwith thoſe miſerable wretches are bewitched: & let vsus cōſider that Gods cōmunicating of himſelf vntounto vsus, is to the end that we ſhould repaire vntounto him in al holineſſe, rightuouſneſſe, and faithfulneſſe, and therwithall examine our liues by his law, & not by our owne opinion, or by the opinion of the world. Agein let vsus alſo hauehave an eye to that which he alloweth or forbiddeth, for it is he to whom we muſt yeeld vp our account, and we ſhal hauehave none other iudge but him alone. Therefore let vsus looke to all theſe things & exerciſe ourſelues in them, knowing that we ſhal not loze our labour in being ſo occupied: and let vsus let the Papiſtes alone, which breake both their legges & their necks, & know not what they do, ſauing that they grieue God and prouoke him more & more. To the end then that we trauel not in vain, nor wander heere & there after opinions, without hauing any certen mark to ame at. Let vsus exerciſe ourſelues in the thing that S. Paule teacheth vsus in this texte, & then ſhal we not be condemned for buzying of our heads about things of nothing, which God blameth and miſliketh, and alſo auoweth to be but trifles.
Nowe let vsus caſt our ſelues downe before the Maieſtie of our good God, with acknowledgment of our faultes, praying him too make vsus ſo to feele them, as it may beate vsus … that we being condemned in our ſelues … vntounto him, knowing that he is alwayes ready to ſuccor … thirſt after his grace and long for it vnfeynedly: and that foraſmuch as he hath giuen vsus too our Lord Ieſus Chriſt, & Chriſt hath taken vsus into his keeping: it may pleaſe him too poure out the treaſures and giftes of his holy ſpirit vponupon vsus, too make vsus partakers therof, and too increaſe his grace more and more in vsus, that wee may be ſo fenced with it, as wee may obteine victorie ageinſt all Satans aſſaultes, and ageinſt the world and our owne fleſh. That it may pleaſe him to graunt this grace not only to vsus but alſo to all people. &c.