The Thirty-Seventh Sermon, which is the seventh upon the fifth Chapter - Galatians 5:22-26

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.

Thus you see why Saint Paul sets down the word Love in the first place. It is not to the intent we should so love our neighbors, that God should be thrust back behind us: but because that in having mutual love and friendship one with another, we show ourselves to be rightly given and dedicated to God: which thing cannot be with trust in him, nor without resorting unto him by prayer and supplication.

Furthermore, seeing that all the things which bear the name of virtue, and are justly commended among men, are called the fruits of the spirit: surely it is much more likely that when we should come unto God, and be armed against all temptations, and be earnest in praying by means of faith: we be not ready for it if the Holy Ghost works not in us. Then of natural inclination there is not anything in us whereby we take hold of the doctrine of the Gospel: neither are we so lightsome as to mount up unto God, to talk familiarly with him by prayer and supplication, but the Holy Ghost must dispose us to it, by enlightening our hearts with his grace, and by moving our hearts to call upon him. Lo what we have to remember here.

Now whereas Saint Paul matches joy with love, it is not only to do us to understand that we shall be quiet to Godward, and have cheerful hearts, when he shall have received us to mercy and showed himself to favor us: but he speaks of another kind of joy, which is that there be no heartburning among us to make us lower one at another, nor spite to withdraw us from our neighbors: but that we be gentle and fellowlike, yea and that we be glad when we can aid and succor them that have need of us. In the 14th to the Romans Saint Paul says, that the kingdom of heaven is joy of spirit: howbeit he takes that word in another meaning. For we may rejoice in God when he witnesses unto us that he receives us for our Lord Jesus Christ's sake, and without that, we must needs be vexed and turmoiled with such unrest, as we shall live in continual trouble.

It is true that the despisers of God do sport themselves as much as may be in their jollity: but yet have they never any rest or joy: for they be fain to suffer much heartburning inwardly, and God does so sting them with sundry heartbitings, as they be always in heaviness and vexation: in so much that when they would be merry, they be fain to play the brute beasts, and to shake off all understanding, so as the discerning of good and evil is quite and clean daunted in them. Now it is a cursed joy when men stray away after that fashion from God, and forget what they be.

But (as I have told you already) Saint Paul speaks here of the joy that we have in being conversant with our neighbors. And after the same manner also is the word faith, which means faithfulness and soundness of heart. It is a faith that respects God, and that is the sure belief which we have of his promises, according whereunto it is said that we be justified by faith, because it appears that God abolishes and mortifies in us whatsoever is of our own nature.

Therefore [in that faith] we must be grounded upon God's only mercy which is showed us in our Lord Jesus Christ. But how come we to the possessing of so great a benefit? By trusting unto God's promises, and by receiving them with all obedientness, acknowledging ourselves to be damned and forlorn, and resting only upon him. You see then that our faith which respects God, is an assurance which we conceive of his goodness and love towards us, to the end we may press unto him, not doubting but that he hears us. And for that cause also Saint Paul says, that those who have such faith, do trust boldly in God, and therewithal do also freely and boldly pray unto him.

But in this present text, Saint Paul takes faith for the faithfulness which we perform one to another when we walk uprightly, so as we go not about to deceive our neighbor through lewdness or subtlety, nor use any double dealing, nor any dissimulation to wind about the simple, but do the same to other folk which we would have done to ourselves. Thus you see how Saint Paul means that faith is a fruit of the spirit.

Now he adds Meekness and gentleness, because that without them it were impossible that there should be any unity or concord among us. For if every man should be terrible and void of gentleness, it were much better for us that we were wild beasts. Therefore we must show a willingness to communicate with those to whom God has linked us. To be short, Love is maintained by this meekness, goodness, and gentleness whereof Saint Paul speaks here.

And now immediately he adds, Temperance [or stayedness], which is not only an abstaining from other men's goods, but also a sober behavior, and a keeping of ourselves from all looseness, excess, and outrage. To be short, Saint Paul has set down these virtues which he rehearses, for Christians, as if he should say, that if we be governed by the spirit of our Lord Jesus Christ, it may well appear by our life, for as much as we shall be so held in awe, that we shall not run at rovers as these loose livers do, but we shall be charitable and kindhearted one to another, so as there shall be no wrangling, no guile, nor no extortion in us, but every of us shall content himself with his own, and endeavor to serve one another's turn.

But yet notwithstanding we see that all good comes of God's spirit. Nevertheless we see also that our Lord Jesus Christ is the fountain out of which we must draw. And that if we be his, and belong unto him as members of his body, he will show in all our whole life, that his receiving of us, and his avowing of us to be his children, is not in vain.

Hereupon Saint Paul concludes, that against such virtues, (or against the men that are endued with them) the law has no power nor force at all. And therefore he says in the first to Timothy, that the Law is not given to the righteous, but to the unrighteous, and to such as rush out into offenses and misdealings.

Then if the deceivers that troubled the Church at that time, had known well what is the end of the Law and the Gospel: they would not have presumed to bring the faithful in bondage after that fashion. And therefore Saint Paul, scorning their hypocrisy which was matched with shamelessness, shows that they pretended great zeal of the Law, and yet betrayed all manner of wickedness and contempt of God in their life: like as nowadays the Hypocrites in the Papadom cry out loud against us, that we overthrow all good works, and intend to bring in a licentiousness of all evil, and to thrust out all desire of serving God. And why so? Because we uncase men out of all their fond presumption and self-estimation, and show them that there is none other means to trust in God, than by resting upon his mere goodness in the name of our Lord Jesus Christ.

We say flatly that all that ever is termed by the name of merit or desert, is stark abomination before God. For so much as they bear themselves in hand that they be their own Saviors. You see then that all loftiness of man is pulled down by our doctrine. But yet does not that import that every man should take leave to do lewdly, and have no more care of serving God, nor of standing in awe of him. But contrariwise we say that Jesus Christ is given unto us, not only to obtain forgiveness of our sins at God's hand by his means: but also to the end that being regenerated by his holy spirit, we should walk in newness of life.

And now in sooth what manner of men are they that maintain the deserts of good works so stoutly? We see there is nothing but all kinds of cursed filthiness in their whole life. For if a man would seek for scoffers that are altogether unholy, and never have so much as any one feeling that ever they shall come to account, but are utterly doted by Satan: surely those are even they.

Again, when as they magnify good works: what are the things that they would have men to give themselves unto? To babble much, to go to matins and evensong, to trot from altar to altar, to worship puppets, to deck themselves trim, to buy store of pardons, to gad on pilgrimage, and (to be short) to mock God to his face, as though all the service of God were but a play of young children. True it is that they dare not say but it is a good and commendable thing to be discrete, chaste, sober, and so forth: but yet they can easily forbear all those things, so a man keeps their superstitions. To be short, all God's commandments are thrust underfoot, and as it were trodden upon, and to their seeming it is no devotion nor holiness, except a man do all their gay gewgaws and things of nothing.

Thus you see how the contention that Saint Paul had in his time, endures still at this day. And for that cause he says, that if his adversaries against whom he disputes, will maintain God's Law, they must consider well to whom it speaks, and they must begin at themselves: and that if they intend to make good scholars, they must teach them soberness, meekness, chastity, patience, and such other things, and moreover to renounce all their own wicked lusts. These (says Saint Paul) are the true exercises wherein it behooves us to employ all our endeavor. And in the meantime let us not shut the gate against God's children, in bereaving them of the privilege that God has given them. For when he governs them by his holy spirit, he will not have them subject any more to the yoke of the Law.

Now thereupon Saint Paul adds, that all they which are in Jesus Christ, have crucified their flesh, with the lusts thereof. Here he shows that he requires not to have a fleshly liberty, and such a one as the despisers of God imagine that he chiefly requires, that such as talk of Christian liberty, should show in deed that they have crucified all their lusts and concupiscences, to the intent thereby to prove themselves the true members of our Lord Jesus Christ. And this is needful for us: to the end we may hold to the lawful order and mark which God points us to, when we would know what true liberty is.

Nowadays there are many Christians from the teeth outward, as far as comes to the eating of flesh upon Fridays and in Lent: they can well enough mock at the pelting toys of papistry: they can well enough say, that if any restraint be made of one thing or other under pain of deadly sin, it is but an abuse and mockery: and they say truth, so they build upon a good and sure foundation. But what? They that are so great talkers, know no whit of our Lord Jesus Christ's office and power: they know not why he came down into the world, nor what grace he imparts unto us by his Gospel: they know not, neither what faith, nor what prayer is: and yet for all that, they will needs have leave to do what they list, and that folks should lay the bridle loose in their neck. Of these wild Christians there are too many nowadays. In the meantime, the doctrine of God is blamed by their means. For the enemies of the truth upbraid us with all such as are loose livers nowadays, and say that the same springs of our preaching.

For this cause Saint Paul has answered his adversaries, and also armed and fenced us to answer them, to the end to stop the mouths of all railers, and of all such as do falsely slander the doctrine of the Gospel. First of all therefore when the wicked sort say, that we give an inordinate liberty to all such as seek nothing but to do lewdly: Let us look back to Saint Paul, who tells them that the liberty which we speak of, serves for none but such as are a law to themselves, namely through the working of the death and passion of our Lord Jesus Christ.

But yet notwithstanding this ought to serve for a warning to all such as imagine a liberty after their own liking. Therefore let them understand, that first of all it behooves them to become members of our Lord Jesus Christ. Will we then eat quietly without making any trouble? Will we be exempted from all restraints which do nowadays vex the simple and ignorant sort in the Papacy? Let us understand what Jesus Christ is, and let us be thoroughly his. Let him govern us, and let his death and passion show their power and effectiveness in our whole life.

Thus you see what we have to bear in mind in this text. And here Saint Paul shows again, that the true perfection of God's children consists in abasing themselves, so as they follow not the rule of their own brain and affections: for we are utterly corrupted. Then can we not but be rebels against God all the time of our life, till we have killed all the sinfulness of our own nature. Mark this for one point, that our life shall never be framed to the will of God, except we be utterly changed, both in our thoughts, and in our affections.

Secondly, Saint Paul shows that that cannot be done, but by communicating with our Lord Jesus Christ: for it is not without cause that he uses this word "Crucified." For thereby he declares, that so long as we be separated from our Lord Jesus Christ, and cast off from him, and not knit unto him by faith, our nature will always bring forth her own fruits, that is to say, nothing but all manner of naughtiness and vice. Thus you see that first of all Freewill is beaten down. Secondly, it is shown to us that we cannot be partakers of any of God's gifts, nor of his holy spirit, but by the means of our Lord Jesus Christ, according as I have told you already, that we must all draw of his fullness, for he is the only fountain that is able to suffice us. And if we seek never so far about elsewhere, we shall find nothing but dryness, and we shall continue athirst still: and if we think to fill ourselves, it will be but windiness and misweening, wherewith we shall burst, and yet not gather any good nourishment or substance.

Now hereupon Saint Paul concludes, that if we live after the spirit, we should also walk after the spirit. And it is a more easy declaration of the thing that I have touched already. It had been enough to have avouched that we cannot be set free, but by crucifying all our wicked lusts: howbeit for as great as Hypocrisy is so great, that they do always find cloaking holes, and every man would be esteemed as an Angel, though his life be out of order: therefore Saint Paul intended for a confirmation to add this saying, that if we live after the spirit, we must therewithal walk after the spirit. As if he should say, that it is not enough for men to protest themselves to have God's spirit dwelling in their heart: but they must show that he is there: for he is not idle.

Therefore if a man will discern whether God's spirit dwell in us or not, he must come to our works and to our life: and according as our conversation is, so may he see what we be, and what is within us, and give judgment by our outward works that are apparent. As for example, if one would bear me in hand that a block were a living a man to see to: It stirs neither head nor foot: thrust at it, and shove at it, and yet there appears no life in it: and shall he then make me believe that a piece of stone removes from place to place, or has any power in it, or is a creature that has a soul? Even so it is with those that boast themselves to be spiritual.

For although the unbelievers and enemies of God be alive as in respect of the body: yet are they dead in respect of the heavenly life, because their soul is utterly corrupted: but we live toward God through the grace of his holy spirit. And if this grace be in us, it cannot be idle, as I said before. And that is the cause why Saint Paul says, that our conversation will show whether we live in the spirit or no.

The word "walk" is very rife in the holy scripture, when the whole ordering of our life is mentioned: nevertheless here is not only walking. The word that Saint Paul uses imports more: that is to wit, to walk orderly, as if he should say, that we must frame ourselves to the thing that is conformable to the will of God, and of his holy spirit, and that our life must be so well ruled, as it may be known that God governs us in deed, and that our Lord Jesus Christ holds us to himself as the members of his body, and that he has truly witnessed that he dwells in us by his holy spirit. Therefore at a word, this thing must needs be known.

Now to be short, Saint Paul meant here to bewray the hypocrisy of all such as make fair protestation with their mouth, and would have men to believe wondrous well of their zeal: and yet in all their whole life do show no will at all to come near God, nor any taste of his word. All such folk then are here condemned of lying and unfaithfulness. And therefore that we may discern which are God's children, let us come to the examining of our lives.

True it is (as I have touched heretofore) that sometimes the ignorant wretches and such as never had any instruction in the Law shall have some appearance of virtue. But if a man sound them thoroughly, he shall find it is but a shadow, and that they are not well bent, either to love their neighbors, or to walk according to God's will. To be short, the examining of our life cannot lie. And herewithal Saint Paul meant also to confirm the thing that he spoke before: that is to wit, that if our life be to be governed by God's spirit, then must we travel earnestly that way, and not in trifling things that are neither here nor there before God: according as I have declared already, that such as will needs be most devout, have neither end nor measure of their superstitions: and when evening comes they think God to be greatly beholden to them for their traveling to and fro, and yet notwithstanding all is but lost labor. And therefore Saint Paul tells us, that since we know that our life is spiritual (as truth is) and that God also is a spirit: we must understand also that he will be served faithfully, and that men must not occupy themselves about small trifles which are but as children's baubles: but that he will have us to use faithfulness, love, peace, and concord one with another, so as there be no deceit, no malice, nor no ravening among us.

Then if we know that the life which God allows, and whereby we are joined unto him, is a spiritual life: Let us forthwith (says he) walk in the spirit, that is to say, let us assure ourselves that God allows not anything but that which is agreeable to his Lawe (which for the same cause is called spiritual by Saint Paul in the seventh to the Romanes) and let the proof of the same doctrine show itself in our conversation. So now whereas other folks run on pilgrimage: let us occupy ourselves in the serving of God, and our neighbors. Whereas these wretched hypocrites waste all their substance in Idolatry: let us consider that the true sacrifices and holy offerings which [are] that we should be dedicated unto him both in body and soul, [and secondly] that we should so dispose the goods that he hath given us and put into our hands as we might show by

So the same may serve to the glorifying of God's majesty, and [to the enlarging of] the dominion of our Lord Jesus Christ. Let all look at him, let all stick to him, and let all know that it is he from whom all goodness proceeds. Lo whereunto Saint Paul meant to bring us. Now to the intent to make us the more to abhor all vainglory and pride against God, and the said desire of having credit among men: he says that we must not seek to bite one another, neither must we malice one another. It is as much as if he had said that ambition or vaingloriousness cannot reign in us, but incontinently there will be heartburning, and every man will provoke his neighbor. For if we be given after that fashion to vainglory, every of us will covet to be greatest, and it will seem to himself that he hath not his right, till he sees his neighbor brought in contempt.

Thus you see what pride brings. It tends not only to the advancing of a man's self against God: but also to the defacing of such as we ought to honor, at leastwise if they be our inferiors. For when we have looked well to all, it is certain that even the least sort ought to be honorable in our eyes. Therefore if we be led with ambition (as I said afore) every of us will be climbing to get higher and higher. Now hereof must needs spring strife and debate, heartburning, quarreling and contention, and finally deadly enmity. To be short, so long as ambition has its full scope, and is let alone unbridled, we must needs be at war, as experience shows too much, and would God that we might be fain to seek a great way off for examples of it. But so soon as men will needs set out themselves, ambition must needs carry them so away, as to show themselves enemies to their neighbors. And thereof also proceeds envy. For it is said that charity is glad of other folks' welfare. Have not we cause to rejoice, when we see God pour out of his gracious gifts upon our neighbors? Yes: or else we pray not unfeignedly for all such as have need of them. For if it grieve us to see that God grants them to live commodiously and at their ease: do we not therein betray that there was nothing but hypocrisy and feigned? Also if God give any man the gracious gift of his holy spirit, it is for the common welfare and edifying of his Church. So then, in all respects

there is cause for us to rejoice, and if we be rightly qualified according to God's will, we shall also therewithal love the profit and advancement of our neighbors. Contrariwise when every man is given to himself, and we be driven with this wicked ambition and pride: we can never look but askew at the advantage and profit of our neighbors. There will always be repining and spiting in our hearts, when God shows himself bountiful towards those whom we would keep under feet.

Thus you see that the thing which we have to remember in effect in this strain, is that we must learn what it is to belong to our Lord Jesus Christ, to the end that we take not his name in vain, nor be reproved of falsehood and leasing before God and his Angels, for glorifying ourselves so foolishly before men. For to the intent we may be our Lord Jesus Christ's, we must mortify our lusts and affections, knowing that of ourselves we are inordinately given to all evil, and our nature wholly inclined thereto. Therefore it stands us in hand to turn a new lease. And of a truth that cannot be done of our own power: but the Son of God is Priest and ready to help us. What lets us to be made partakers of the gifts of God's holy Ghost, that we might prove by our life that we have a true belief in him? It is our flattering of ourselves in our own wretchedness. Then seeing there is nothing but corruption in us, let us learn to lament, and let us yield ourselves to our Lord Jesus Christ, that he may kill all wicked lusts and disordinate affections in us by the power of his death and passion.

And therewithal let us consider the grace that God grants us in that he will have us to serve him freely, so as we should no more be under the yoke of the Law to be pressed down by it to the uttermost (for that would be an intolerable burden to us), but be governed by his holy spirit, knowing that he allows of our life, and accepts our service when it is so framed according to his word, although our zeal be not so great nor so substantial as were we know this: and therewithal let us walk in such as our feet, hands, and all other our members and senses may show by effect, that as we have been

trained in the school of our Lord Jesus Christ so we have also borne away his doctrine, and that the same has taken root in us, not to lie hid still, but to yield forth fruit in such wise as God's name may be honored, and we show that we are not idle and unprofitable servants, but that we have been quickened by the spirit of our Lord Jesus Christ, and that it is he that governs us, by reason whereof the fruit of it redounds immediately to our neighbors, in so much that when God's name is so glorified by us, and we have yielded true proof of our Christianity, men know that whereas we were taught, it was to the end that all others should reap profit by it. For God has a respect to the whole body of his Church, and like as he makes his son to shine both upon good and bad: so will he have the faithful to do good to such as are not worthy of it. Therefore let us acquaint ourselves with it, and moreover acknowledge that we are nothing, and that all the goodness which we have is none of our own, but that we have it of God's mere grace. And forasmuch as we are not yet come to the perfection that were requisite, let us not surmise ourselves to be in God's favor for any other respect, than that he bears with us till we be come into his kingdom, where we shall have the fullness of all holiness.

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 we may be sorry for them before him, yea even with a true repentance, and desire to be rid more and more of them, and practice the doctrine that we have heard, that whereas the blind and ignorant wretches do nowadays martyr and tire themselves too much in excess of their fond devotions: we may learn to hold ourselves to the pure simplicity of his word, knowing that there is none other rule but that, and that the same is it wherein he will have us to exercise ourselves, and whereunto it behooves us to apply all our study: and thereby show that that is the means whereby our Lord Jesus Christ will have us fashioned like to himself: and therefore let us go forward and travel unto him till we be thoroughly knit unto him, and in the end be come such time as he shall appear to our full, and deliver us not only from this earthly pilgrimage, but also from all corruptions and all other things which hinder us from the full enjoying of the heavenly heritage. That it may please him to grant this grace not only to us, but also to all people, etc.