Part 20
So then our souls also are Spirits, but yet they are spirits infected with sin, which thing happened to them when we were changed and abased and God's image defaced in us by the fall of Adam. Now then there had need to be some renewal thereof: and that renewal is called spirit, which is when God reforms us and makes us new creatures by his holy spirit.
The first point whereof is, that we be enlightened so as we conceive the things that were hidden from us by nature: for faith is the special
gift of God, because it is impossible for man to conceive the things that are for his soul health, unless God have wrought in him.
You see then that faith is a gift of the spirit (as we shall see hereafter in due time and place) insomuch that as we have not one good motion to come unto God, and to frame ourselves to his will, except he govern us: so also forasmuch as he has adopted us, he gives us his holy spirit, which is the true mark that shows us to be God's children.
To be short, look whatsoever God puts into his chosen and faithful ones to correct their wicked and sinful nature: the same is comprehended under the word Spirit.
Now Saint Paul says that we must walk after the spirit, and then we shall not fulfill the lusts of our flesh. Hereby he gives warning to such as delight too much in their own vices and take leave to do naughtily under pretense that they are not able to withstand it. Here he wakens them up, and tells them that they are without excuse: and that although they are given unto naughtiness, yet they ought to seek the remedy of it. And what is that? Truly we shall not find it in ourselves, but God will supply in that behalf, by giving us grace to fight in such wise against all our lusts and wicked affections, as his holy spirit shall reign in us, and get the upper hand of them. God will not deceive us in making such a promise: and therefore let us hasten to him as diseased folk to a physician.
To be short, Saint Paul has an eye to the excuse that men would bring, and are wont to bring in this case. O (say they) we are fleshly, and charity is an Angelicall perfection: and how then can we keep it, seeing we are given to all evil, and our own sinfulness carries us away? If sin reigned not in us, then it might be said that we ought to be united unto God: but our frailty is too great. Thus you see what excuse many folks allege, thinking to be quit by it. But Saint Paul
says: It is true that there is nothing but a gulf of all naughtiness in us, and that as long as men slumber after that fashion in their own affections, they must needs serve the devil, and become every day more beasts than other: but seek the remedy. God calls you to him by his Gospel, he offers you his holy spirit. So then, condemn the evil, that you may be sorry for it, and God will so work in you as he will get the upper hand of all your affections. You see then what Saint Paul meant in this text.
Nevertheless therewithal he meant to give an overthwart blow to those against whom he disputes. For I have told you heretofore, that the deceivers which had troubled the Church of that country, were given to many pelting trifles which were utterly needless, in so much as they grounded all holiness upon the Ceremonies of the Law. Now, it is true that God's enjoining of the Ceremonies for a time was not in vain: for they were figures till the coming of our Lord Jesus Christ. But now that he is come, they are unprofitable things, and things that hinder us from walking as we should do. For the Ceremonies and shadows were helps to bring the ancient fathers to our Lord Jesus Christ. But if we should hold them still nowadays, they would make us turn our back to Jesus Christ: so that it is not without cause that Saint Paul has showed heretofore, that the keeping of such things is no more of any value: and he will speak yet more of it hereafter.
Now then forasmuch as he had to dispute against such as did set forth the Ceremonies, he says unto them, walk after the spirit. As if he should say, consider which is the true service of God: it consists not in Lamps, nor in Incense, nor in Circumcision, nor in the observing of days, nor in forbearing to eat any certain kind of meats. These are not the things wherein God will have his to rest: but upon his spiritual service. Therefore walk you in the spirit, and then shall you not fulfill the lusts of the flesh. However, as I have told you
before, this is not all. But yet by the way Saint Paul does, after an indirect manner, glance at this, that the deceivers against whom he strove, were gravelled in those small and light things, which are but as introductions of this world, and as trainments of young children. For as much therefore as they were utterly entangled in them: he tells the Galatians that they must walk in the spirit.
Furthermore (as I have declared already) here he sets down the true means to knit us together in love. For it is impossible for us to come unto God and to forget all enmity, till we have fought manfully [against our own affections]. And the remedy thereof (as I said) is in God. Therefore we must pray him to increase the grace of his holy spirit more and more in us, and then we shall find that the flesh, however furious it be, however great bubbles and boilings it cast up, yea and though it seem like a wild beast that cannot be tamed: I say we shall find that it shall not be stronger than God's spirit, and the grace that shall be given us from above, which shall be able to bring us back, and to hold us under the yoke and obedience of our God. To be short, Saint Paul declares, that the cause why we cannot resist our lewd lusts, proceeds of our own negligence and coldness, because every of us feeds himself in his naughtiness by vain self-soothing, and we do not go to God with such affection and zeal as were requisite.
Then let us conclude that there is no excuse for men when they sin. For they delight in it, and would fain that God should let them welter in it, and (as much as they can) they flee the remedy and amendment of it, yea and they are so sotted in it, as they do not care to provoke God's wrath, because they cannot in any wise abide to be taught. It is true that sometimes they will well enough protest with their mouths, that they would very fain have their nature and inclination changed: but yet would they still covenant with God, that he should let them
alone as they are, without altering of anything, after the fashion of a sick man, who if his disease do press him, will say, "O I would fain be healed": but yet for all that, when he comes to receiving of counsel at the Physician's hand, and that he should be appointed a diet: he will not yield to that. The Physician gives him good Counsel, and has helps ready to heal his disease: but yet notwithstanding, the patient excuses himself, saying, "O Sir, my heart will not serve me to do it." If a sick man will needs drink, and instead of heat take cold, and be so unruly as he cannot be bridled, but refuses all that is ministered to him for his health, and plays the mad Bedlam: he may well protest that he would fain be cured, but the flat contrary appears. Even so it is with them that resort unto God to pray him to govern them in such wise by his holy spirit, as they may be changed and forget all their lusts, and put them underfoot: and yet in the meantime will needs continue and welter in them still. Thus you see in effect what we have to bear in mind.
Nevertheless, it is certain that although we pray to God earnestly, and every of us strain himself to subdue his wicked affections: yet we shall not cease to have infirmities still however the world goes. I speak not of the hypocrites, I speak of the true children of God. For they that have profited most in all perfection, go still as it were limping unto Godward, neither do they what they would as Saint Paul will add anon after, and as he shows more at large in the seventh to the Romans. Nevertheless as soon as the faithful feel their disease, they seek the remedy of it in God, yea and they seek it earnestly and unfeignedly, and perceive that his succor surmounts all their own lewd affections. According hereto Saint Paul says, "you shall not fulfill the lusts of the flesh." He says not, that of all our life long Satan shall not tempt us to do any evil, nor that we shall not have store of provocations, for our flesh shall always have his stings to stir us up unto naughtiness. Therefore we shall be tempted to all
vices: but yet shall we withstand them by God's grace. And not without cause is this added: for if we were not warranted that God accepts our service though it be faulty and we weak, and though we run not with such courage as were requisite: every of us should be as it were beaten down, and in the end we should fall into despair as it happens to divers, who upon the examining of their own lives, finding themselves so imperfect and still far off from God, think themselves not to have profited at all, and thereupon fall to chasing and fretting, and finally become stark mad. Truly we ought to go forward to the said perfection, and to labor continually for it: but yet however we fare, let us not cease to seek God though we cannot come at him by reason of the great number of lets and impediments, and though we now and then make false steps, and our wicked lusts hold us back, hinder us, and lie sore upon us (as I said): let us not forsake our way for all that, though we be shaken now and then.
Although then that by nature we cannot keep our way lustily to come unto our God: yet is it enough that we fulfill not the lusts of our flesh: for although we feel them, and although they be over strong in us: yet if we overcome them God accepts it, and forgives us all the whole default. According whereto Saint Paul exhorting the faithful not to cast down their hearts out of measure: says that the flesh does not reign in us. He says not that wicked lusts and sinful affections dwell not any more in us: for we shall never be rid of them till it please God to take us to himself. Then till such time as we be out of this world, there shall always be blemishes and spots in us, and we must be fain to stoop under the fardel of our sins and infirmities, and that is to the intent to humble us the more, and to show that our life is a continual battle.
Moreover, although sin dwells in us, yet it must not reign, but God's spirit must get the upper hand of it, and that shall be done when we
flee unto God with an earnest zeal, praying him to remedy the evil which surpasses our power to amend, and in such wise to increase the gifts of his spirit in us, as we may overcome all things that do as it were hold us down.
Thus you see what Saint Paul meant by that saying in this text. And he adds thereto, that the spirit lusts against the flesh, and the flesh against the spirit, so as we do not the thing that we fain would do. Here his meaning is to quicken us up to keep good watch, yea and to have our harness always upon our backs as they say, and to be in readiness against the enemy.
If we were clear from all vices, and that all men without gainsaying did follow the thing that God commands by his word: we should not need to strain ourselves much, no more than the Angels of heaven, who need not to fight, for they are ready to do all that is commanded them. Forasmuch then as there is no rebelliousness in the Angels: therefore also they have no striving when they should give themselves to the service of God: for they are wholly bent and inclined thereto.
But Saint Paul lets us know that we must not be slothful in serving God. And why? For our nature drags always back, and we should never love goodness, except we were enforced and compelled to it. Therefore men must enforce and constrain themselves, and maintain battle as against a deadly enemy, when they intend to go forward in goodness.
And who are our enemies? Truly the devil is the chief, and he gives us terrible assaults. But yet therewithal, all our own thoughts, all our own affections, all our desires, are all deadly enemies that labor to bring us to destruction. Now if they fight against God, it is certain that they are also against our salvation.
We see then how Saint Paul's meaning here, is as though he had cried out alarm, to show that if Christians be either sluggish or slothful, and think to serve God at their own ease: they beguile themselves, and that forasmuch as they have battle upon battle to endure without end or ceasing, and Satan tempts them day and night, walking about one while with wiles and treason, and another while setting upon them by open force to drive them out of the way: they must arm themselves thoroughly, and enter into the encounter, and hold it out to the end, and not look to have any peace or truce, till God takes them out of the world.
You see in effect what Saint Paul's doctrine imports. And this exhortation is more than necessary for us, because most men think it enough, if they have but some little devotion or willingness to serve God: and although they welter in much filthiness, all is one to them: and others repine when they see how hard a thing it is to rule their life well.
And how is that possible? God seems to press us out of measure, for he seeks not what may please us, but rather condemns it. But how shall we bring to pass that we may put ourselves to it? For our inclination goes clean contrary to his will. It seems then that he mocks us when he presses so upon us: and why does he not give us another manner of nature than that?
Lo how diverse men blaspheme God, in having an eye to their own sinfulness. However, to the end that none of us fall asleep, nor think himself to have performed all that God commands, when we shall have followed some path halfway, nor be utterly thrust out of the way altogether: Saint Paul says that the flesh lusts against the spirit, and the spirit against the flesh.
In saying that the flesh lusts, he does us to wit, that we shall never be able to serve God without disquieting, because we shall have many lets, and be continually tempted unto evil. Yea and when we be determinately bent to submit ourselves wholly unto God's word and righteousness: yet nevertheless the devil shall even then have his ropes to draw us one way or other.
Again, he will in such wise amaze us, as our fleshly desires shall still be a hindrance to us, and not only that: but also make us to draw back the clean contrary way, so that when God calls us on the one side, we shall be carried with a rage to the other side. Now seeing that the flesh lusts after that manner against the spirit: let us determine to fight manfully, and let it not grieve us so to do.
Although we ought to wish to be as Angels, so as there might be no striving in us, but that all our ability might be employed to the service of God, yet notwithstanding, whenever we be letted to do well, let us learn to strain ourselves, and to hold ourselves as prisoners: and although the same falls out greatly to our discontentment, yet nevertheless let us go on still further, that God may win the upper hand of us.
Let us learn to hate ourselves, to take displeasure against ourselves, and to be revenged of our own naughtiness, as Saint Paul says in the second to the Corinthians. For Repentance imports that men should condemn themselves, hate themselves, and take vengeance on themselves, when they see their whole life corrupted, and that they should use a holy anger against it.
Instead of desiring to be revenged of our enemies when they have done us any harm, we should be chafed and angry with ourselves, yea and punish ourselves for faults, when we cannot frame ourselves unto God's will.
But forasmuch as we might become desperate, and every man reply, "Alas, how should we fight after that fashion? Where is our strength? For there is nothing but weakness in us, and again we see that the devil is so mighty and strong an enemy, as we can never be able to subdue him, and our lusts are as mad beasts, without reason, without measure, without stay: by reason whereof we be as good as vanquished, even before any stroke be stricken."
Saint Paul says that the spirit also lusts against the flesh: that is to say, that whereas we be provoked to do evil of our own nature, and the devil thrusts us forward, it stands us in hand to fight so much the more valiantly against all the temptations wherewith we be pricked and spurred. And in so doing, we have a good help. For who shall gain the goal? Who shall have the upper hand and mastery? Shall the corruption that is in us? or shall the power of God have it? Therefore whenever God lists to utter the grace of his holy spirit, he shall always be the stronger and win the field, how great hardness soever there be in the matter.
So then let us do so much honor unto God, as to trust that he will uphold us, and make us to win the battle, and let us march on boldly under his banner, howbeit in calling upon him with reverence and wariness. For (as I have showed already) Saint Paul meant not to make it too hard a matter, because men are overmuch inclined to slothfulness. He meant not to rock men asleep: no, but he tells us, first that we must become enemies to ourselves, and fight against our own thoughts, and against all our affections, to serve God aright.
But now, because we might be astonished, and every of us might draw back because it is impossible for us to bring it about: he says, "Shall not God's spirit get the upper hand? Yes, but we have it not." And of whom is that long, but for that we resort not to him that is
ready to give it us, yea verily in such measure and portion as he knows to be for our behoof? Our Lord cries by the Prophet Isaiah, "All you that be athirst, come to the water, take both wine, water, and milk, without money or ware: for I am ready to give you bountifully as much as you need."
Lo how God speaks. Likewise our Lord Jesus Christ also tells us, that he is the true fountain whereout of it behooves us to draw, and that we shall be satisfied with his fullness, according as he says in the seventh of Saint John, that whosoever comes to him, shall drink his fill of water, yea and have such a well in himself, as Rivers shall gush out of it, so as he shall not only have enough to serve his own turn, but also the waters shall flow out of his belly, if he suffer Jesus Christ to pour out his spirit upon him, for he is pressed and ready to do it.
So then although God's spirit be a great way off from us: yet shall we receive enough of it, and God is ready to give it us, and he will do it because he has promised it, and forasmuch as he allures us so gently, we shall receive as much as shall stead our turn. Therefore like as we be warned here to fight, yea even with might and main: so on the other side it is showed us that our victory is most certain and infallible, so we seek succor at God's hand, acknowledging our own weakness, and confessing humbly that we can do nothing.
If we repair to our God, and desire him to be our Physician: his holy spirit shall not be so weak, but he shall overcome all the passions of our flesh, and give us the grace to go through with all the battles that shall be set against us. And now again Saint Paul says, that the faithful do not what they would: and that is to give them courage still, that we may learn to go onward, though we cannot bring all the things to pass thoroughly and perfectly which God shows unto us.
And this is needful as I said: for else we should be hypocrites, and bear ourselves in hand that nothing were amiss.
But such pride were intolerable: of which sort we see some mastiff dogs, in whom there is neither fear of God nor Religion, and yet they preach that the faithful ought to be perfect. And that is a devilish blasphemy, and such a one as we ought to abhor. There are others that despair when they see that they cannot discharge their duty towards God. To the end therefore that we may neither be hypocrites nor yet faint, Saint Paul says that we do not all that we would.
But however we fare, we must come back to that which he touched not long since: namely that we fulfill not the lusts of the flesh when we be governed by the Holy Ghost. So then, first let us understand that we be so given unto evil, that a man cannot wring out one drop of goodness out of our thoughts and affections, but they alienate us quite and clean from it. Mark that for one point.
Secondly let us trust in God, that notwithstanding our vices, yea, and rebellions, he will make us to walk in his obedience. For we shall be governed by his holy spirit, who will make us to feel such a working in us, as we shall not be held back nor hindered to go forward in our good race, but keep on still to the mark that we aim at.
Thirdly, if we see yet some resistance in ourselves, and that we had need to be enforced more and more, because that many thwart things do let us, insomuch that we do even fall, or else happen to run astray: let us not be discouraged for all that, but let us follow the holy calling of God, and still learn effectually to cut off our vices.
And to bring that to pass, let us be sorry for them, and confess them willingly before God. But however we fare, let us not think ourselves forsaken of him, though our life be never so imperfect.
Thus you see that the thing which we have to bear in mind, is that all the imperfections and infirmities that we feel as yet in ourselves, shall not restrain our endeavoring to submit ourselves to our God, and to frame ourselves more and more in his fear, and yet notwithstanding that in the meanwhile we shall not have any towel of flattery before our eyes to blind ourselves withal, but we shall be heartily sorry, confessing ourselves to be exceedingly indebted unto him and yet nevertheless aspiring still to the perfection whereto we must go onward all the time of our life, and therewithal acknowledging that we are all forlorn and damned, unless that he of his infinite goodness do bear with us for our Lord Jesus Christ's sake.
But now let us fall down before the Majesty of our good God with acknowledgment of our faults, praying him to make us feel them more and more, so as we may not only confess them with our mouth, but also be touched with such true repentance and pure zeal, as we may endeavor to give ourselves wholly unto him, and to cut off all the superfluities that are in us, and as the same may cause us to frame ourselves to his holy will, and to serve him in such union and concord, that we may be given to magnify him with one heart, and with one mouth, thereby showing that we be rightly knit unto him in the adoption which he shows us by his Gospel, whereby he shows himself to be our father, as fain as we would be his true children. And therefore let us all say, "Almighty God our heavenly, &c."
The Thirty-Sixth Sermon,
which is the sixth upon the fifth Chapter.
19 The works of the flesh are manifest, which are these, Adultery, whoredom, uncleanness, lasciviousness:
20 Idolatry, poisoning enmity, strife, spiting, wrath, quarreling, sedition, etc.
21 Envy, murder, drunkenness, gluttony, and such like: of which I tell you beforehand, as I have told you heretofore, that they which do such things shall not inherit the kingdom of God.
22 But the fruit of the spirit is love, joy, peace, patience, gentleness, goodness, faithfulness.
23 Meekness, temperance: against such things there is no law.
We have seen this morning that men are condemned before God, so as there cometh nothing of them but utter filthiness and infection. Now if God be the rule of all perfection, then of necessity all that is contrary to his nature and word must needs be stark naught. But it is certain that the flesh is at continual war against the spirit. Therefore therein it is declared that so long as men follow their own swing, they be deadly enemies to God all their life long. Seeing it is so, we must needs conclude that there is nothing in us but utter lewdness and sinfulness.
Now when we hear such sentence given of us, we ought to be utterly abashed. For it is the definitive sentence of the heavenly judge, against which there lieth no appeal, and again God's speaking is with effect. Therefore, seeing he hath pronounced that we be wicked and froward by nature, he will immediately do his office. So then we must come to account before him: but we see that men are so sotted either in their hypocrisy, or in their self-weening, that they pass not of provoking God's wrath against them. For every man flattereth and
fondleth himself in his vices, insomuch that we can never be drawn to a true acknowledgment of our sins, but by force.
And it is evident that our doing of it is with windlasses and bystarts, and which more is, we become so shameless that we seek fond shifts and excuses, as though they could help us before God. Therefore it is not enough for us to hear generally the sentence of condemnation upon us, but God must be fain to discover our lewdness, that we may be ashamed of it, and moreover to specify and point with his finger the vices that are apparent and notorious before men.
And that is the cause why S. Paul, having said this morning that men in all their thoughts and affections do fight against God, addeth this declaration which we have now presently heard, as though he brought forth the fruits, to the end that men might thereby judge what the tree is, because the root which is the chief thing lieth hid. Then like as the tree is known by his fruits, so also the sinfulness that reigneth in us, and in our nature is found out by the works that come of it.
And so we see why S. Paul addeth here, that the works of the flesh are manifest. As if he should say, men shut their eyes that they may not perceive their own naughtiness, and bear themselves in hand that there is nothing but virtue in them, when notwithstanding, their vices are so huge and excessive, as they be ready to burst with them: when they have pleaded their best, and sought all the starting holes that can be, when they have wrung their mouth awry, and turkined things never so much, yet must they in the end come to this point, that our life crieth out loud and shrill what we be. Therefore the works of the flesh are all manifest. So then this is enough to disprove such as would fain cloak themselves and use painting, as though they were not guilty before God.
Truth it is that S. Paul does not make here a full beadroll of all the vices that God condemns in his law: but only setteth forth some examples whereby a man may easily judge of all the rest. For he must have made a long process if he had intended to have made such a reckoning up of them: but this was enough, that such as wene to gain by their hypocrisy might be convicted here, as ye see they be.
And for the better understanding hereof, we have to mark briefly, which is the rule whereby to walk in obedience towards God, according to the 2nd of Titus, where it is said that God's grace appeared to the end we should lead a holy conversation here beneath in this world, in modesty and righteousness, waiting for the hope of the life that is promised us, and for the coming of the great Savior, which must gather us up to himself into the kingdom of heaven.
Ye see then that the thing wherein Christians must exercise themselves and whereto they must wholly apply themselves, is first to know that they have not their everlasting rest and heritage here, but that the world is but as a strange country wherethrough they must pass, and therefore that they must always have their eyes lifted up to heavenward. That is the chief point. But that cannot be done, but the faithful must needs therewithal call upon God, and resort wholly unto him.
And as touching their life, Saint Paul saith that it hath three things in it: namely, holiness, that we serve God soundly and substantially with a pure heart, utterly renouncing all the uncleanness of this world. That is the first point. The second is that we must not be wanton and unhonest, but that we must lead an honest life. The third is that we wrong no man, nor use any deceit or cruelty, but that we endeavor to do our neighbor good. Lo, what the life of Christians is.
But Saint Paul saith here that if men will not acknowledge themselves to be utter enemies to God, and full of all naughtiness and rebellion, let them but make a short inquiry, and look into their life, and they shall find that some of them be whoremongers, some drunkards, some given to all ribaldry, some murderers, some sorcerers, some seditious, some full of ambition, and others desirous to sow abroad darnel and troubles, and to bring up sects to pervert God's truth with their corruptions. Thus you see what is to be found in men if their lives be well searched.
But what shall they win by going to law with God, and by laboring to cover their lewdness with shifting? Nothing at all. Howbeit they confess not it with their mouth: it is their life that must speak it: their life together with all their works that are known in it, bear record of the things that I have said, and so there needeth no more disputing.
Furthermore, when as Saint Paul saith that the works of the flesh are manifest: he means not that all those whom God suffers to follow their natural swing, and whom he governs not by his holy spirit, are attainted with all the vices here named: but that there is not any man who is not so corrupted that he abandons himself sometime to one naughtiness and sometime to two or three at once, as occasion serves.
You shall see many heathen men and unbelievers, in whom there is no fear of God, nor any knowledge of his word, which have some outward show of virtue and honesty: yet is it no consequent that they be not corrupted, howbeit that the affection is hidden and settled inwardly, and there is an imposthume that rotteth all within.
However the case stand, there is neither rule nor measure in man's nature, but all is out of order and confounded there. You see then that the thing which we have to gather upon this strain is that we
must not be beguiled with our own hypocrisy, but every of us must have an eye to himself, and examine his own life thoroughly, and then shall we all have cause to cast down our eyes, and to shut our mouths, and therewith to acknowledge that we be wretched, and that there is nothing but damnation in us.
Truly although none of the things that Saint Paul rehearses here do appear in us, so as we be blameless before men, yea and seem to be little angels: yet cease we not to be wicked and untoward, till God have reformed us. Nevertheless, God gives every of us sufficient record in our lives, whereby to cast us quite down, and to make us give over our pleading of our own accord.
Thus you see in effect, that the mean to put this lesson in use, is that if we think ourselves to be anything worth, and perceive not the wants that are in us: we must sift our life, and compare our works with the things that God biddeth or forbiddeth: and then we shall have a fair looking glass, wherein to behold our lewdness and filthiness: and whereas it seemed erst that there was nothing but all pureness and perfection in us: God will show us to our faces, that we be full of wickedness.
And yet nevertheless when we shall have considered this diverse and many times: let us thereupon conclude that it is not the hundredth part of it. For we shall always be dim-sighted in finding out of our own wants. Although God constrain and reprove us in such wise as we cannot deny it: yet will he show in the end that for every point that we have known, there are a hundred that were hidden from us.
And verily when we see our works laid open before us: it is to make us go to the wellspring of them. Many men are so gross, that if they have not committed whoredom, if they have not played the drunkards openly, or if their filching and pilfering have been so
covertly and finely conveyed as no man could bewray them, they think themselves quite and clear. But Saint Paul's intent in saying that the works of the flesh are manifest is not to flatter men as though a sin were not to be condemned till it were openly seen in deed. For as I told you, we must proceed from the one to the other.
Then if whoredom, drunkenness, robbery, murder, treason, blasphemy against God, troublesome, and sedition, be detestable things in themselves: we must also conclude thereupon that the wickedness which lurketh within the heart (as ambition and pride when men esteem and like of themselves too much) is detestable likewise. Also covetousness when we have a mind to other men's goods, and all other like things are to be condemned likewise. To be short, our outward doings bear witness that we be full of infection before God.
And where is that infection to be found? In our desires, in our intents, in our thoughts, and in all our doings, we see there is even as it were a wellspring of all naughtiness. So then, let us be drawn to such an acknowledgment of our sins, as we may be heartily sorry for them before God. And we see that in the Law there is such a fashion of teaching. God in his Law forbiddeth not fornication, but adultery: yea and at the first sight he forbiddeth not fraud and filching: what forbiddeth he then? Theft or robbery. He forbiddeth not lying, but only false witness. Now then it should seem to them which know not the power of the law, that they have well discharged their duty when they have well eschewed those crimes. And that is the cause why Saint Paul said that for a time he thought himself to be thoroughly righteous, and that God could not have blamed him for anything. After the same manner do the hypocrites settle themselves in their own self-willing, and thereupon become mad if God find fault with them, because they think he does them great wrong. And why? For
they conceive not what the nature of the Law is. It is spiritual (says Saint Paul): that is to say, we must be wholly reformed to frame ourselves thereafter. But so long as we follow our own fleshly nature, all that we think, and all that we can say or do, shall be no better than sin before God.
So then, we must not look only at the bare words that are set down in the Law, but to the things that are meant and contained in them. God by setting down the particular kind of adultery, meant to make all kind of whoredom hateful: for if marriage continue not whole and sound without impeachment, it perverts all order and civil policy among men. God therefore under the word Adultery, has showed that all whoredom and unchasteness displeases him.
Again, he says, "Thou shalt not kill." Is it then lawful to beat a man? No, nor yet to hate him: for (as Saint John says) he that hates his neighbor secretly is a murderer before God, though he neither torments him nor touches him with his finger. So then, under the word Murder, God condemns all wrong that we do to our neighbors. Although then that we stir not a finger to do them harm: yet if we hate them or bear them ill will, we be condemned of murder before God.
In like case is it with Theft. For not only they that are whipped, hanged, or which have their ears cut off are thieves before God: but also even all those that bear the countenance of honest men and are in credit and estimation, are thieves too, if they deceive and beguile their neighbors. What countenance soever they carry to the worldward, though men be not able to accuse them of robbery: yet are they thieves before God. As much is to be said of all the rest.
Likewise in this text, when Saint Paul says that the deeds of the flesh are manifest: he gives us such an instruction as leads us from the
great to the small. And when we shall have been convicted of our wretchedness and vices, and our shamefulnesse is so discovered as we can no more reply to it: let us then enter into another trial, that is to wit, of examining all our lusts which tempt us unto evil: and whether it be theft, cruelty, guile, perjury, hatred, or enmity, all those things are to be condemned alike. For the Tree ceases not to be evil, though men see not the fruits of it at the first dash: but yet men judge of the nature of the tree by his fruit, howbeit that the tree keeps his own nature still. And this is to be marked well, because that (as I said before) although God drive men to condemn themselves, yet they do it but by halves, and for all that he can do to them, they would fain still that their faults which are not seen to the worldward, should be released them and never be spoken of. As for example, he that is condemned for doing some wicked act, will not excuse himself of it, for as much as he is enforced to confess it whether he will or no: But in the meanwhile, as for any entering into himself, to think upon God's Justice and his own desert, and to consider that he had many temptations before he came to the deed doing, and that he offended God a hundred times before his fault came to light: it is no part of his thought. So much the more therefore does it stand us in hand to mark well this warning which I have touched already.
And verily here we see the over gross doltishness of the chief teachers of Papistry, in that they say it is no sin to think evil or to be tempted, so we consent not to it. A man (say they) may be tempted to do his neighbor some wrong, he may have some heartburning and malice against him to be revenged of him that has displeased him, and if occasion were offered, he might incontinently be sharp set: but yet none of all this is sin (say they) so there be no full consent and resolute purpose to do it. They do but wring their mouth awry like harlots, or snuff up their snouts like swine that have wallowed in dirt and filth.
Though a man grudge and chafe against God, yea and doubt whether he have any care of him or no: and though he be tossed and turmoiled with much distrust so as he cannot by any means resort to God for refuge: all these things are no sin 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 Universities, that such things ought not to be counted sin. They can well enough say that before baptism all is sin: but when we be once baptized, then all is virtue: and although we doubt of God, although we have much heartburning against him, and although we be tempted with much impatience: yet notwithstanding, be we never so much provoked unto evil-doing, or be we never so much shaken to and fro; all is well. To be short, though we be inclined to all things that God condemns and disallows in his law, and which are not lawful for us to do: it makes no matter at all.
But they be well worthy to be cast into such blockishness. For like as they have set up idols and puppets to worship: so is it good reason that they should be sotted with their Gods, and make but a sport and play of righteousness and incorruptness, as if a man should play with a little child. No marvel then though such manner of folk be harried away after that fashion: for inasmuch they have defaced God's glory and brought it to nothing: they must needs become stark beasts.
But let us on our side mark what I have alleged already upon the other text of Saint Paul, namely that the Law is spiritual, and therefore that if our manifest deeds do prove us to be rebels against God: then surely as often as we be tickled with any wicked lusts inwardly, although the same be not known of men to make us faulty to the worldward: God will find an infinite number, yea even a whole sea of them. Therefore let us conclude that we be utterly drowned in cursedness to all respects, till God look mercifully upon us and draw
us out of it. Thus you see in effect how we must apply this saying of Saint Paul to our instruction: namely that for so much as we consider not by the vices that are hidden in us, that God comes to examine our life: therefore we must learn to humble ourselves.
And secondly that when we see our sins to be such as are known and manifest to all men and utterly inexcusable, yea even before children: we must be led further thereby: that is to wit, we must search ourselves to the bottom, and understand that all our lusts and all our thoughts are utter rebelliousness against God. Now if every man were diligent in examining himself after this fashion: surely we should all of us have cause to sigh and groan, all pride and loftiness would be laid down, yea and we would be ashamed of our whole life. But it is seen that every of us turns away as much as he can from the considering of his own sins: we cast them quite and clean behind our backs.
Yet notwithstanding God forgets them not: howbeit if we would that he should forget them, it would behoove us to remember them ourselves. And that is the thing whereunto Saint Paul encourages us in this text. Furthermore we see what fondness and ignorance, or rather beastliness has been in the Popish doctors, in that they have thought this word Flesh to betoken nothing else in man but fleshliness or sensuality as they term it. For thus do they part it. They be contented to grant that there is nothing but corruption in all our lusts which they term by the name of inferior or lower: but in the meantime (say they) we have our will free, yea even in such sort as there remains some sound reason and understanding in us.
You see then, that in the opinion of the Papists, man is then sensual, when he behaves not himself according to reason, but yields too much either to whoredom, or to drunkenness, or to gluttony, or to
such other like things. But Saint Paul musters Ambition or vainglory here in the same rank with them. For whereof comes it that men bear such spite one to another, and heave one at another to surmount each other, and to be counted wiser or wittier than other men? Is it not for that every man covets to be a jolly fellow to the worldward? And is that fault less to be condemned than whoredom or drunkenness? When a poor wretch that desires but to eat and drink, has well filled his belly, he goes his way as he was wont, he desires to be neither King nor great Lord, he passes away his time. Another that is given to play, goes to sport him with unthrifts like himself, and is not tempted with ambition or desire of honor.
Those then which seem most honorable, and make most of their painted sheath, are most fleshly says Saint Paul, according also as we have seen in the first Epistle to the Corinthians, where he blamed them as fleshly, because they were at variance one against another about the doctrine, and were so fond and curious to be seen and had in estimation of men, in respect whereof also he mentions sects and heresies. If a man trouble God's Church by false doctrine, whether it be in despite of some men, or to purchase himself reputation and renown: after the opinion of the Papists it is not to be said that it is fleshly dealing, it is to be said that it was but too subtle dealing.
Yet, Saint Paul says that heresy, vain glory, and strife or spiting, are works of the flesh. Now then we see the thing that we treated of this morning: to wit, that under the word Flesh is comprehended all that is a man's own, and that we must be changed and fashioned anew, or else we shall be given to all naughtiness. It is true (as I have touched already) that although God suffers the Pagans and Infidels to run upon the bridle, and have not begotten them again by his holy spirit: yet they may after a sort be counted virtuous, and a man shall find
some honesty in their lives, at leastwise all of them shall not be whoremongers, drunkards, or thieves.
How then does Saint Paul call them fleshly? Because man's heart (as says the Prophet Jeremiah) is a deep gulf of iniquity, whereof there is neither bank nor bottom to be found, and that does the Prophet well betray in saying, what a gulf is the heart of man, and who is able to sound it? None but God (says he). For we see how men flatter themselves, and are so festering in their naughtiness, and so hardened in their sins, that they heap mischief upon mischief, and sin upon sin, and bear themselves in hand that their vices are virtues, but yet their life shall have some fair show and gloss upon it.
But yet does it not therefore follow, that such as have not been taught are justified. For when Saint Paul in the first to the Romans says, that all the world is condemned of wickedness and unthankfulness, inasmuch as God had so showed himself to all men without exception, as suffices to take away all excuse from them: he adds, that because they honored not God as they ought to have done when they knew him, therefore he did cast them up into a lewd mind, and give them over to shameful and outrageous lusts: and thereupon he rehearses horrible things. Among which, he sets down whoredom, murder, and other wickedness and uncleanness, such as ought not to be once named among men.
After them, he sets down envy, lewd dealing in buying and selling, guilefulness, perjury, hatred, strife, and debate. Go to now, all this gear was not known among the unbelievers, and yet notwithstanding Saint Paul says that all of them from the greatest to the least, were thankless towards God, and had defrauded him of his due honor, and therefore were all traitors, for they had plucked from him the thing that was his own, and therefore he paid them their deserved wages,
namely because the seed of all sin is to be found in man's nature. All men then are fraught with as many vices as can be devised: but yet does God hold them short, so as he suffers not men to give over themselves to all naughtiness.
And for proof thereof, many Infidels which have not natural reason to govern themselves withal, are notwithstanding chaste and shamefast, they spoil not other men of their goods, they be sober and honest, and to be short, they have many virtues after the opinion of the world. And why then are they condemned as whore hunters, thieves, and drunkards? It is because they have not those virtues in obedience to God, neither is there any soundness in their heart: but they be restrained with fear of shame, or held in the way by some other means unknown to us.
But yet does God, by that means, spare mankind, to the end that things should not go to havoc, nor men become altogether brutish beasts. God then does so rule the unbelievers, as that their virtues (howsoever the world goes) cease not to be sinful still. And therefore, upon every light occasion, they give themselves to all naughtiness, whenever God gives them the bridle. If it be said that the faithful also do over-shoot themselves: I grant it: but yet has God promised to strengthen them, so as they shall hold out to the end.
Again, there is great diversity between God's children that are governed by his spirit, and the faithless that are still fleshly. For the intent and drift of God's children, is to dedicate themselves wholly unto him, that they may be made pure through his grace: but the other sort walk at rovers, and when they do any good, they scarcely have the skill to know why they do it. They may well have the word virtue in their mouths: but yet for all that, their going is not to Godward, but they keep still aloof from him.
This in effect is the thing that we have to gather upon this strain. Now on the other side, Saint Paul says, that the fruits of the spirit are joy, peace, meekness, gentleness, patience, and such other like. As if he should say, that considering our great frowardness and that there is nothing in us but corruption and naughtiness: we have enough wherewith to keep ourselves occupied, so as we shall not need to be idle all our life long, if we do nothing else but fight against our own vices: we shall find enough there, to busy ourselves with both day and night.
Again on the other side, since we are commanded to be meek and gentle, to live sober and chaste in all respects, to keep ourselves from all defiling, to offer ourselves as it were in sacrifice unto God, to forbear from all harm or annoyance, and instead of seeking our own profit to strain ourselves to the uttermost to succor and help such as have need of us: since we see that all this is commanded us: is it possible for us to bring it to pass? No: and yet the matter concerns our catching up into heaven, that we might be near unto God. For the holiness that is required in the law, and all the good works that God commands us, are as a knitting of him unto us, and of us unto him.
But where are now the wings that should carry us up so high? For we can be neither chaste, nor kindhearted, nor gentle, nor modest, nor sober: unless we be wholly and clean plucked from our own nature, by forsaking both the world and ourselves. But that surpasses all our ability. Then is there here wherewith to abash us.
But mark how Saint Paul for conclusion says, that there is no law against such things. That is to say, if we be once governed by God's spirit, then shall we no more be subject to the law. It is true that here he gives courage to all the faithful, because they shall always feel infirmity in themselves, till they be quite rid of this mortal body.
But however the case stands, seeing that God holds them up, and ceases not to accept their service though they be not thoroughly and perfectly reformed: therefore they may be able to hold out, whereas otherwise they should be cumbered and fall into despair.
Saint Paul then meant to exhort us here unto constancy, saying that if we be governed by God's spirit, we are no more subject to the law. But yet therewithal he did also give an indirect taunt to those against whom he disputes, as we have seen already this morning. For the things which they had for their virtues were but gewgaws.
Like as in these days in popery, if a man speak of their holiness and their serving of God: it is nothing else but a making of mops and mows, and a sort of Ceremonies that is to say, a deal of pelting trash. When a Papist mumbles up his matins, when he hails or greets a puppet, when he gads from altar to altar, when these hypocrites have lighted up their candles, when they have sprinkled themselves well with holy water, when they have well crossed and recrossed themselves both before and behind, when they have fasted Lent well, and to be short when they have over-labored themselves to redeem themselves either by Masses or by other abominations: that is their serving and honoring of God.
Besides this, if there be a fair Lamp in the Church, if the Organs pipe merrily, if there be store of gay copes and vestments, if the puppets be well gilded, if men perfume them thoroughly and seek their favor with many other such dotages: that is all the perfection of the Papists.
And yet is it but stark leasing, yea and very gewgaws, or rather utter abominations, however great virtues so ever they esteem them to be. But we on our side say that God's service is spiritual and that he regards not the things that are seen of men, but requires
incorruptness and soundness of heart, according as it is said in the fifth of Jeremiah.
Contrariwise men persuade themselves that they shall content God after their own fashion and after their own customs, and therefore they transform him, imagining him to be like themselves to follow their lusts and likings.
And no marvel though they do so. For although they profess themselves to be learned in the law: yet do they not set their minds upon it, neither wot they what it containeth. Therefore let us learn, that if we mind to give ourselves to the serving of God, we must not buzz about our own liking and good intents (as they term them) which are nothing else but illusions of Satan: but we must look what God commands us, and wherein he will have us to occupy ourselves, which are the true studies that will bring us to the yielding of obedience unto him.
And it stands us on hand to mark well the text that is set down here: which is, that if we weary ourselves never so much in our own inventions: we cannot say that God accepts any whit of it: for we continue still in our own nature, which is froward. Whereabouts then does God imply us? What is it that he requires of us? First that we should forsake all frowardness, hatred, rancor, dissension, guile, harmfulness, blasphemy, idolatry, cruelty, fierceness, treachery, spitefulness, and enmity. Thus you see how we may become good men of war, to give ourselves to the serving of God, namely by fighting against the works of the flesh, not against the works that are manifest, and which the world condemns or allows: but against the lusts that lurk in covert.
Let us first cleanse ourselves from the filthiness that lies festering within our hearts: and afterward apply our whole endeavor to the
other. Not that we can do it of ourselves: but let us be diligent in praying unto God, let every of us stir up himself early and late, morning and evening, and upon knowledge of our vices, let us be moved to soreness, and seek succor from whence it ought to come: that is to wit at God's hand who must remedy the sore that he has made.
Then if we endeavor ourselves to the uttermost to lead a blessed life, to be meek and mild, to be patient in adversities and to put up all wrongs and outrages without seeking vengeance: we shall have enough wherewith to occupy our wits, and to keep ourselves from idleness. And as for the Papists, let us let them alone seeing they dally so with God. For why do they trot up and down after that fashion? It is because they never knew how God will be served and honored: and therefore (to their seeming) all that God has ordained is nothing worth in comparison of their own foolish inventions.
As for example, if a man travel honestly for his living, although he have not his fill of brown bread, yet ceases he not to call upon God in the morning, and to yield him praise at night. And if he have children, he spares all that he can to feed them and clothe them withal. Again if God sends him afflictions in his house, he bears them patiently. If he be a handicraftsman, or have some other trade of occupying: he abstains from deceiving of his neighbors, and he had rather die than do any man wrong. Now when a man walks after such sort, so that he is first of honest conversation, and secondly there is no pride in him to advance himself above others out of measure, he is not given to looseness, but is sober in eating and drinking, and patient in all adversities: what is such a man among the Papists? He is (say they) a secular man: that is to say, a man of the world.
Thus you see what they esteem to be pureness in the service of God. But we know that the chief service which God requires, is that we should wholly draw to his lure, that we should glorify him both in weal and woe, that we should walk every man in his own calling, and that there be neither pride, vainglory, nor envy in us. Those are the things that God allows. But according to the Papists' definition, they that behave themselves so, are of the world.
And where are the popish Angels in this while? In some Cloister. When these shameless hypocrites have glutted themselves to the full, and made lusty cheer: they wot not whereabouts to occupy themselves, but either in gaming, or else in all manner of wickedness: for it is well known that all the Convents of the Papadom are stark brothelhouses. And would God they were not worse than brothelhouses! For there are committed so outrageous and beastly deeds, as would make a man's hair to stand up stiff upon his head to hear them spoken of.
To be short, that state of theirs is horrible. And yet for all that, they be Angels in respect of the poor souls that behave themselves after the manner aforesaid. And why? Because they sing matins very devoutly, & chant mass by note, and are separated from the rest of the world, so as they be not put to digging of the earth, nor meddle not with shoemaker's craft or tailor's craft, nor with any trade else: but give themselves (you may be sure) to a contemplative life, and to the state of perfection. Is it not apparent that the world hath been utterly sotted with them? But such people as have so transformed God into puppets, are well worthy to be plunged in so gross & unreasonable errors. But for our part let us assure ourselves that we have a God which is a spirit, & will be served spiritually as he shows us by his word. Therefore let us be afraid to be under the fond fancies wherewith those miserable wretches are bewitched: & let us consider
that God's communicating of himself unto us, is to the end that we should repair unto him in all holiness, righteousness, and faithfulness, and therewithal examine our lives by his law, & not by our own opinion, or by the opinion of the world.
Again let us also have an eye to that which he alloweth or forbiddeth, for it is he to whom we must yield up our account, and we shall have none other judge but him alone. Therefore let us look to all these things & exercise ourselves in them, knowing that we shall not lose our labor in being so occupied: and let us let the Papists alone, which break both their legs & their necks, & know not what they do, saving that they grieve God and provoke him more & more. To the end then that we travail not in vain, nor wander here & there after opinions, without having any certain mark to aim at. Let us exercise ourselves in the thing that S. Paul teacheth us in this text, & then shall we not be condemned for busying of our heads about things of nothing, which God blameth and misliketh, and also avoweth to be but trifles.
Now let us cast ourselves down before the Majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as it may beat us ... that we being condemned in ourselves ... unto him, knowing that he is always ready to succor ... thirst after his grace and long for it unfeignedly: and that forasmuch as he hath given us to our Lord Jesus Christ, & Christ hath taken us into his keeping: it may please him to pour out the treasures and gifts of his holy spirit upon us, to make us partakers thereof, and to increase his grace more and more in us, that we may be so fenced with it, as we may obtain victory against all Satan's assaults, and against the world and our own flesh. That it may please him to grant this grace not only to us but also to all people. &c.
The Thirty-Seventh Sermon,
which is the seventh upon the fifth
Chapter.
22 But the fruit of the spirit are love, joy, peace, patience, gentleness, goodness, faith,
23 Meekness, temperance, against such things there is no law.
24 Now, they that are of Christ, have crucified the flesh with the affections and lusts thereof.
25 If we live after the spirit, let us also walk after the spirit.
26 Let us not be desirous of vainglory, provoking one another, and envying one another.
We have seen heretofore that if we be willing to serve God, we shall find enough wherewith to occupy ourselves in chastising our vices, if every of us considers to how much corruption and sinfulness he is subject. And Saint Paul has purposely set before us the sins that reign in us by nature, to the intent we might know whereupon to set our minds to frame ourselves aright to the obeying of God. For we see how men busy themselves about trifling things in showing themselves willing to serve God: they trudge in a measure. Howbeit, all is but vain and unprofitable labor, according to what we see in the Popedom, where men give the name of God's service to a sort of toys that they have devised of their own brain. And yet in all those things though they like never so well of them, and glory in them never so
much, there is nought else but vanity, and in the meanwhile they never pass of coming to the principal: for the world does always seek windlasses. But God sets the right way before us in His law: and if we intend to go forward to the true perfection unfeignedly, we must begin at the forsaking of ourselves, because there is no wisdom in us that is not cursed, no thought that is not wicked, nor no desire that is not froward and corrupted.
For this cause Saint Paul told us before that if men be minded to order their life well, first they shall find enough to occupy themselves withal, if every man considers what a number of entangled and wicked lusts he has in him to be cut up: which thing will not be done out of hand. And also Saint Paul spoke these words purposely to such as busied themselves about the Ceremonies of the law. For although they said generally that the things which God had commanded were to be fulfilled: yet the chief things that they made account of, were Circumcision and the Ceremonies. Now hereupon Saint Paul tells us that God will have us occupied about greater matters: that is to wit, he will have us to fight manfully against the great number of things that turn us aside from the right way.
And now he adds on the contrary part, that the fruits of the spirit are lovingness, meekness, gentleness, meekness, steadiness, and such other like things, and that when all things are thus well ruled, the law has no more power over us, for we are set free from it, because our Lord Jesus Christ who has exempted us from it, governs us. To be short, the mark that he shoots at, is that Christians should be free from the bondage of the law. Not all those which have the name of Christianity in their mouth, or which make their brags of it: but such as show by their deeds that they be members of our Lord Jesus Christ, inasmuch as they are begotten again by his holy spirit. For men's lives must be answerable thereto, or else all their protestations
are nothing worth, yea and they shall be proved liars, unless it appears by their works that they speak truly and unfeignedly.
Besides this, whereas Saint Paul extols all goodness, and all commendable things as fruits of the spirit: thereby he confirms the thing that I told you heretofore: which is, that if there be any one drop of goodness in us, the same is not of our own growing, neither can we challenge the praise of it without doing wrong and injury unto God. For they are all of them fruits of his grace, and he is fain to put them into us by his holy spirit. You see then that here again we are humbled, to the end that none of us should deceive himself in thinking that he has any virtue or steadiness, or lovingness, or any other like thing of his own.
For until such time as God has shaped us anew again, we are like a piece of ground that is barren, yea and stark naught. For we not only bear not any good thing: but also bring forth exceeding much evil, till our Lord has rid us of it: like a naughty ground, which not only is unprofitable to the owner in that it yields him neither corn, wine, nor other necessary things: but also brings forth thistles, thorns, and wicked weeds. Even at the same point are we.
And now we have to mark, (according also as Saint Paul has declared heretofore) that love is the sum and substance of the law: which he has set down here in the foremost rank, not to make us forget the calling upon God, nor the affiance which we ought to have in all his promises, and the whole service that is contained in the first table of the law. Saint Paul holds not scorn of those things, neither would he have them rejected: but the matter that he treats of, is how men may give sure proof to the worldward, whether they be rightly minded to the obeying of God or no. And I have told you already, that such proof is seen by our loving of our neighbors, when we be not given
every man to his own profit, but labor in common to nourish good peace and unity, and put to our helping hand also so far as God gives us ability and means wherewith to do them good to whom we be bound by his word.