The Thirty Fifth Sermon, which is the fifth upon the fifth Chapter - Galatians 5:14-18

which is the fifth upon the fifth Chapter.

14 For all the Law is fulfilled in one word, which is this, Thou shalt love thy neighbor as thyself.

15 If you bite and devour one another, beware that you be not consumed one of another.

16 But I say unto you, walk after the spirit, and you shall not fulfill the lusts of the flesh.

17 Surely the flesh lusteth contrary to the spirit, and the spirit contrary to the flesh. For these things are one against another, so as you cannot do all things as you would.

18 But if you be led by the spirit, then are you not under the Law.

We see that Moses, intending to bring the law into a sum, to the end we might know what was taught us and told us, says that God will be loved of us, as good reason it is that we should first stick unto him and be knit unto him, and afterward that there should be such a bond of friendship among ourselves, as we might be knit together as members of one body.

And our Lord Jesus Christ also says that that is the thing whereby his disciples may be known: showing therein that he brought not up any doctrine contrary to that which God had always given to the people of old time. And for that cause, Saint Paul says now, that the fulfilling of the law consists in this word, that we love our neighbors.

Not that God ought in the meanwhile to be forgotten (as I have told you heretofore) for it is good reason that he should be set foremost, and be preferred before all his creatures, in so much that for his sake we ought to forget even our father and mother, our wife and children, and all that ever is in this world. Nevertheless, to love God, and to love our neighbors in their degree, are not things contrary.

For when every man walks in charity, thereby he shows the love that he bears to his God, according also as I have declared. And that is the cause why I stand no longer on these points. To be short, if we be given to ourselves, it is a token that we know not what it is to carry God's yoke: for that is the thing whereunto our own nature drives us.

Now (as we shall see anon) men are wholly inclined to all evil, and therewithal they give the bridle to all their lusts, they make war against God, and all their whole life is nothing else but a rebellion, which shows that the devil does so possess all our affections that God cannot weigh with us, till we have beaten down all that is of our own nature.

Now then we know that he who loves his neighbors, seeks not his own, nor is given to himself. That therefore is a true and certain proof that we be desirous to obey God, and to rule our life according to his word. Also, our Lord Jesus Christ begins at the same point when he intends to show briefly what his doctrine is: It is (says he) a learning to renounce or forsake ourselves.

For so long as we follow our own trace, we must needs go full contrary to God's will. So then it is not without cause that Saint Paul says in this text, that the whole law consists in this point, that we love our neighbors. But it behooves us to mark, that by this word neighbor, God means not our kinsfolk and friends, at whose hands we hope for some profit or advantage, or which have deserved some recompense at our hands: but he will have us to have an eye to the common alliance which he has set among us.

Therefore we all are formed after his image, and we bear his mark. Besides this, we all are of one nature, and that ought to hold us in true unity and brotherhood. But many make themselves unworthy of it: for some are full of wiliness and malice like foxes: some are full of pride like lions: some are like ravening wolves, that seek nothing but to devour all: and others are full of shrewd turns and harmfulness [like Apes.]

All these (as much as in them is) do cut themselves off from the array and company of neighbors: but in this case, we may observe God's order. And although men on their side deserve not to be counted and taken for neighbors: yet notwithstanding in bearing them love, we show it is good reason that God should overweigh our own naughtiness. We see then that such as are our enemies and labor to devour us, do notwithstanding not cease to be our neighbors, in respect of the order that God has set.

And for the same cause also our Lord Jesus Christ tells us, that it is no charity to recompense him that has done us a good turn or service, nor to love those whom we like off, or at whose hands we look for some profit. For the heathen do as much as that comes to, but they do it not to obey God and his law, and when we have regard of our own profit, it is rather a loving of ourselves than any point of charity.

For the marks that charity shooteth at are God and the communion or fellowship that ought to be among us, as I have said afore. Now then we see it is a true proof that we be desirous to love God when we endeavor to do good even to them that are unworthy of it. Moreover, the adding of this saying, as ourselves, is not to the intent that every man should first love himself, and then afterward love his neighbor next.

But our Lord meant to rip up the sore that hinders us to live in charity: which is (as I have told you already) that if men were not so given to self-love as they be, there would be good love and agreement among all men: but forasmuch as we be so much given to love ourselves, and the excess of that affection blinds us in such wise, that it bereaves us of all reason, equity, and uprightness: therefore God says that we must love our neighbors as ourselves. For were not that said expressly: we would talk much of loving our neighbors, and say they ought to be loved: but all would be but dissimulation, after the manner of these hypocrites, which protest that they would their enemies no harm, but rather that they wish them good, and could find in their hearts to procure them good.

But let us come to the trial that God sets down here, and let every man look into himself, and then let him judge whether he loves himself too much or not, or whether the love that he bears towards his neighbors, be not over faint and cold.

To be short, here God meant to remedy the hypocrisy wherewith we be too much blinded. Also, he meant to waken men, that they might learn to leave their flattering of themselves when it is said, it is not enough for you to love one another, but you must love your neighbors as yourselves. And thereby we see how far we be wide from the perfection of the Law, and that it stands us in hand to fight against our own nature that we may obey God.

What is then the true exercise of Christians? It is to acknowledge and bewail their own sinfulness and infirmity in discharging their duty towards God, and thereupon to labor and endeavor to win of themselves from day to day, so as their lusts may not overpower them, but rather that God may have such superiority, that instead of loving ourselves, we may labor to employ ourselves in doing good wherever he calls us.

Furthermore, Saint Paul having showed the perfection of the law, and the mark that we must aim at to rule our life according to God's word, adds that if men do bite and snatch one at another like dogs and cats, they must needs be consumed in the end. And this is to shame them the more, who are so fleshed in their quarrelings and brawlings, and do so close their eyes against all reason, that they care not what come of it so they may satisfy their lust of revenging.

And what shall you learn by it says Saint Paul? Naturally you covet to preserve yourselves: for that is common to us even with the beasts. You see that the beast which has neither reason nor understanding, does notwithstanding labor to preserve himself, and shuns harm. Much more reason is it that men which discern between good and bad, should have the same endeavor of maintaining themselves, and of continuing safe and sound.

But now let us see what follows upon hatred, quarreling, brawling, strife, railing, and such other like things. It follows that we must all be consumed in the end. Needs then must the devil have utterly bereft them of all reason, which rage and rush forth after that fashion in their excessive hatred, and cannot by any means be moderated.

To be short, Saint Paul shows that although there were no Law of God to make us afraid to offend him: yet if we were well advised or had any drop of discretion in us: we should have some stay of ourselves, so as we should not quarrel and brawl one with another as we do. But we run willfully and as it were of set purpose into our destruction: and that is against nature.

You see then how devilish men become when they be once chafed, insomuch that they seek their own decay. And why do we hate our enemies? It is because we will needs give bridle to our affections. But mark our excuse: O (say we) they meant me harm, they procured it, and they have done it. Very well-what for that? What shall thou win by making two devils of one (as the proverb says)? or by seeking to make the fire to burn hotter which is kindled enough and too much already? It will but double his rage and make him fiercer than he was before.

Seeing it is so: why wilt thou go about to end the matter with the destruction of you both? However, if we should do it in none other respect than that, it were not enough: for therein we should be too fleshly. For if I abstain from all hatred, because I should receive harm by it, I do still seek my own profit. But God will have us to shut our eyes continually in respect of ourselves, and to shake off all ill will, and to tread all strife underfoot. And why? To the end that he himself may have all mastery over us.

And although men give us cause to hate them for their naughtiness: yet notwithstanding forasmuch as God has knit us together, let us abide in that unity. Therefore the honor that we must yield unto God, is to renounce ourselves, to the end we may love them that hate us. And as I have told you already, this warning is not superfluous. For Saint Paul's intent is to shame such as are so fiery at the first dash, that reason can neither appease them nor stay them.

Therefore, when men are so hot, and fling themselves at all adventure: things must be alleged agreeable to their nature, to make them ashamed, that they may be drawn to the obedience of God. Saint Paul then meant here to bring us by little and little to the overcoming of all our affections, which are too far out of square, to the end that whenever we be provoked to hate any man, or to be revenged of him, we may consider thus with ourselves: what will be the end of it, but that we shall one of us consume another like dogs and cats?

And when we have considered that, we must proceed yet further: which is, that although our hatred might advantage us never so much, although we might always have the upper hand of our enemies, and although we could bring all our practices and attempts to effect: I say although we might have advantage by giving head to our passions: yet were it but a provoking of God's wrath, seeing we could not yield so far unto him, as to love those that are unworthy.

Since the case standeth so, let us be afraid and submit ourselves with all humility. And forasmuch as it is a hard thing, let us fight so much the more manfully, till God has gotten the mastery, and we renounce ourselves as I said, forsaking all our own nature, to the end that we may keep the sacred unity which he did set among us when it pleased him that we should be one flesh.

Now thereupon Saint Paul adds, that if we mind to restrain the lusts of our flesh from reigning in us: we must walk in the spirit. Furthermore, the battle is right hard: so that we do not what we would do: but although God have reformed us and touched us to the quick, so as we would fain please him in all points: yet notwithstanding we shall not yet attain to perfection, because our own nature will always lead us unto evil.

But before we go any further, we must mark that by the word Flesh, Saint Paul means all that is in man, and whatsoever we bring with us by our birth. According also as our Lord Jesus Christ declares sufficiently in the third of John. That which is born of flesh (says he) is flesh. By the word Spirit he means not the Soul of man, but the grace which God gives us when he brings us back to his obedience, and corrects our vices and all that is contrary to his word.

And the terming of men by the name of Flesh in the holy scripture is in way of contempt. But yet in this text it is a mark of vice and corruption. Sometimes when the Scripture speaks of flesh, it says: very well, what else are men but flesh? that is to say, but rottenness? Again, all flesh is grass. And again, what are the Egyptians? They be flesh and not spirit.

You see then that under this word flesh, men are taught their own frailty, and done to understand that they be but earth and dust, worms, and worm's meat. And this serves first of all to humble them. But when flesh is matched against Spirit, then are not men taken in their first state as they were created of God: but it serves to show that they be corrupted and full of infection and wickedness, so as there is no taste at all in them to discern aright, but they are utterly perverted in all their lusts.

You see then that whereas our Lord Jesus Christ says we be flesh even from our birth: his meaning is that we be blind wretches, which have no wit at all to come unto God: and that although he have put an understanding in us to discern good and evil: yet notwithstanding we be grown brutish, and cannot come to him, and all the reason that we have, serves but to make us unexcusable: and finally that we covet nothing but utter evil, and that look how many affections we have, so many are the enemies that fight against all righteousness.

Lo how the holy Ghost blazes our arms, whereas most men brag of their own free will and of their virtues: it is said that there is nothing in us but stark corruption, and that the same is as an enmity against God, and separates us from his righteousness.

True it is, that our Soul or mind is oftentimes called by the name of Spirit: for the word Spirit or Ghost betokens an invisible substance, which cannot be seen nor felt as can a body. The Angels are Spirits, and so are the Devils also. However, these are corrupted spirits and alienated from God, so as there is nothing but utter wickedness in them.

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."