Commentary on Galatians 1-5, Chapter 5 (3 of 3)

Commentary on Galatians 1-5 · Chapter 5 (3 of 3)

p. 426In that these foure sinnes, adulterie, fornication, &c. are manifest workes of the flesh, we are taught three things. The first is, 30that we must stocke vp the roote of these sinnes, that is, mortifie the passion of concupiscence, Col. 3. 5. 1. Thess. 4. 5. which is nothing els but an inordinate inclination to these vices. And it is mortified in vsus, if we learne to feare God in his word, and in the commandement that forbiddes adulterie. For the feare 35of God clenseth both heart and life. Ioseph tempted by his mistris to follie, by this meanes eschewed the offence, saying, shall I doe this, and sinne against God? Further, it must be remembred, that without holines, no man can see God, or hauehave fellowship with him. Hebr. 12. 14. And while the lust of concupiscence p. 427beares the sway, there is no holines: and therefore no fellowship with God.

The second rule is, that all occasions of these sinnes must be cut off, two specially, Idlenesse, and the pampering of the bodie. For Idlenes, consider Dauid, who when he was out of ciuill warres, and free from banishment, at peace in his owne house, 5his wandring affection carried him to commit adulterie. And the Israelites when they were stored and pampered with all the blessings of God, gaue themselues to the committing of these offences. Ier. 5. 7. 1. Cor. 10. 7. and the people of Sodom and Gomorrha. Ezech. 16. 49.

The third rule is, that all signes of these vices must be auoided and detested, that is, any speech or action, that may signifie or giuegive suspition of an incontinent disposition, as light talke, wanton behauiour, curiousnes and excesse in trimming of the bodie, suspected companie, or companie that may in likelihood 15be suspected. For it is Gods will that not onelyonly the vice it selfe, but also the appearance of eueryevery vice should be auoided. 1. Thess. 5. 22.

Idolatrie] The second sort of sinnes follow, which are against 20godlines: and they are three, Idolatrie, Witchcraft, Heresie. Idolatrie is the worshipp … Idol-gods. An Idol is taken two waies. First of all, a fiction, or a thing meerely deuised, is an Idol: againe, when we conceiue a thing that is otherwise then it is, it is an Idol. So likewise Idolatrie is twofold. One is, when 25some thing that is not God, is set vp in the Roome of God: and that is done three waies. One is, when the Godhead is ascribed to a creature, as when it was said to Herod, The voice of a God, Act. 12. 22.Acts 12:22and not of a man. The second is, when any propertie of the godhead is ascribed to the creature. The third is, when the affections 30of our hearts are giuen to the creature. Thus couetousnes is called Idolatrie, Col. 3. 5. because it makes men put their affiance in riches.

The second kind of Idolatrie, is to worship the true God with deuised worship, as namely with, in, and at Images, set vp 35to the honour of God. This Idolatrie is forbidden in the second commaundement, as Moses hath expounded the law, Deut. 4. 16. Thou sawest no image in the day I appeared in Mount Sinait therefore thou shalt make no image, namely of God. It is alleadged, that the commandement onelyonly forbids the making p. 428of the images of false gods. I answer, and of the true God also. Aarons calfe was an Image of the true God. Exod. 32. 5. And it must be obserued, that Iehu destroied the Idols of Baal, 2. King. 10. 26. and withall remained still in the sinne of Ieroboam, v. 31. which was to worship the calfes in Dan and Bethel, which were images of Iehoua. And for this he is discommended.

The vse. By this we see that the Romish religion is a carnall religion: for it teacheth Idolatrie foure waies. First, it inioyneth men to giuegive to the Consecrated Host the name and honour of God. And thus they set vp vntounto themselues a breaden 10God made with mans hand. An Idol, as abominable as euer was among the Gentiles. Secondly, it teacheth men to inuocate Angels, and Saints departed: and thereby it giues vntounto them the searching of the heart, the hearing and helping of all men, at all times, and places, according to their seuerall necessities: 15and these things are the properties of the Godhead: and therefore, whether they call this Inuocation, Latria, or Doulia, it matters not: it is flat idolatrie, because the honour of God is giuen to the creature. Thirdly, it teacheth that we may put confidence in workes, so it be done in sobrietie. Lastly, it adoreth 20God, in, at, and before Images: and so it bindes the presence, grace, and operation of God to them, without his word. Papists alleadge for themselues, that they intend to worship none in images but the true God. I answer, it is nothing that they 25say. Not mans intention, but Gods will makes Gods worship. Let them shew Gods will, if they can. If they cannot, then they must know that it is but an Idol-god, which they worship. For there is no such God in nature that will be worshipped in Images, but an Idol of their owne braines. They alleadge againe, 30that God may as well be worshipped in Images, as a Prince in the chaire of Estate. I answer, the reason is not like. The worship of Images is religious, the reuerence to the chaire of Estate, is meerely ciuill, and in ciuill respect, and according to the Princes will, and so is not the bowing to Images according to 35Gods will. Let them prooue it if they can. That God was worshipped before the Arke, we approoue of it. For it was his word and will. Let vsus heare the like word for Images of God and Christ, and then we are readie to reuoke the charge of Idolatrie.

p. 429Againe, by this we see that many of vsus are very carnall. For though we detest outward Idolatrie, yet the inward Idolatrie of the heart aboundes among vsus. For looke where the heart is, there is the God. Now the hearts of men are vponupon the world, and vponupon the riches, and pleasures thereof. For them we take the most care, and in them we place our chiefe delight, whereas 5God in Christ should hauehave all the affections of our hearts.

Witchcraft] The worde foreign, properly signifies, poisoning: but here it is fitly translated, witchcraft: because all poisoning is comprehended vnderunder murther which followeth. And the Magitians of Egypt, Exod. 7. are called foreign, in the 10translation of the Seauentie: as also the wise men. Dan. 2. Now if they had bin but poisoners, they had not bin fit for Pharaos and Nabuchadnezars turne, neither would they hauehave desired their presence, and helpe.

Witchcraft signifies all curious arts, wrought by the operation 15of the deuill. For the better conceiuing of it, I will consider two things. The ground thereof, and the kindes of witchcraft.

The ground, is a League or Compact with the Deuill. It is twofold, an Expresse or open league, and a secret league. The open 20league is, when men inuocate the Deuill in expresse words, or otherwise make any manifest couenant with him. The secret league is, when men vse meanes, which they know hauehave no force, but by the operation of the deuill. And the very vsing of such meanes in earnest, is an implicit couenanting with the deuill. 25If by true faith, we make a couenant with God; then a false faith, in the vse of Satanicall ceremonies, makes a couenant with the deuill. And without this, there is no practise of witchcraft.

There are three kinds of witchcraft. The first is, Superstitious diuination, which serues to tell men their fortunes, or to reueale secrets by the flying of foules, by the intralls of beasts, by the obseruation of starres, by consulting with familiar spirits, and such like. Deut. 18. 11. The second, is iuggling, which is to 35worke wonders, or feates, beyond the order of nature, as did the Magitians of Egypt. The third, is charming or inchanting, which is by the pronouncing of wordes, to procure speedie hurt, or speedie helpe.

The vse. By this we see that we are a carnall people. For in p. 430the time of distresse vponupon extremitie, figure-casting, and charming, are ouermuch vsed. And yet both of them are full of superstition, and follie. For the reuealing of things to come is Gods: and the starres are vniuersall causes, working vponupon all things alike: and therefore it is not possible by them to foretell euents that are contingent, or casuall. And words hauehave no 5force in them but to signifie. And therefore when they are applied to cure diseases, they are abused to a wrong ende, and their operation is from the deuill. And for this cause they are to be auoided of Christian people. It may be said, how may we discerne of charmes, that we may the better auoid them? Ans. 10Keepe this Rule in memorie alwaies. Such obseruations, of whose force and efficacie, there is no reason or cause either in the thing done, or in the institution of God, hauehave their operation, and efficacie, from some compact and societie with the deuill. As for example: scratching of the suspected witch, is 15saide to be a meanes to cure witchcraft: but indeede it is a charme, and a practise of witchcraft. For it hath no such force from the Institution of God, because it is against the sixt commandement: and no natural reason can be rendred, why drawing of blood, should cure witchcraft. The action therefore is 20a sacrifice to the deuill: and in way of recompence, the cure is done by him.

It may be said, what should we doe in distresse, if such helps may not be vsed? Ans. We are to vse approoued and ordinarie meanes: and for the rest, namely the euent, to leaue it vntounto 25God, liuing by faith, and casting our care on God, and quieting our hearts in his wil, whatsoeuer comes to passe. It is a want of faith thus to make hast for deliuerie before the appointed time. And whereas it is thought that some persons hauehave a gift of God, by words presently to cure any disease, whereupon 30they are called wise or cunning men and women, it is false: it is no gift of God, but rather a curse, that leaues them to be deluded by the deuill, who is the worker of these cures, when Satanical and superstitious meanes, and that in a false faith, are vsed.

For the better conceiuing of the sinne, it may be demanded what is a witch? Answ. One that wittingly, and willingly, vseth the assistance of the deuill himselfe for the reuealing of secrets, for the working of some mischiefe, or for the effecting of some p. 431strange cure. I say wittingly, to put a difference betweene witches, and some superstitious persons, who vse charming, and by it doe many cures, perswading themselues, that the wordes which they vse, hauehave force in them, or that God hath giuen them a gift, to doe strange things. Such people in a naturall honestie, detest all knowne societie with the deuill; in that respect 5they are not the witches which the Scripture adiudgeth to death, yet are they at the next dore to them: and therefore they are to be admonished by Magistrates and Ministers to relinquish their superstitious practises, and that vponupon a double ground. I. Nothing hath efficacie but by the Ordinance of 10God. And this efficacie was either put into the thing in the creation, or since by some new Institution in the word. And the efficacie of things that comes by any other meanes, is by Satanicall operation. II. Charmes, inchantments, and spells whatsoeuer, hauehave no force vnlesse we beleeue that they can 15doe vsus good. Now this faith is a false faith, and the seruice of the deuill. For we must beleeue nothing, hope nothing, doe nothing, without, or against the word of God. If these two rules be obserued, not onelyonly charming, but all witchcraft shall be banished out of the world.

Againe, it may be demanded, what are the signes that serue to discouer a witch? Ans. This discouerie is very hard. For witches doe their feates in close manner, not onelyonly by foule and open cursing, but also by faire speaking, and by praising of things. And hereupon we hauehave a fashion in England, when 25we praise any thing, withall to blesse it, (as to say, it is a goodly child, God saue it) that our speach may not be suspected of witchcraft. Neuerthelesse, there are fiue speciall things that serue to discouer a witch. One is, the free confession of the accused, 30or suspected witch. The second is, the confession of the associats of the witch. The third is, Inuocation of the deuill. For that is to renounce baptisme, and to make a league with the deuill. The fourth, is Euidence, that the partie hath intertained a familiar spirit, in the forme or likenes of some visible creature. The fifth is, Euidence of any action or actions, that 35necessarily presuppose a league made with the deuill. As for example: if the partie shew a mans face in a glasse: though he professe angelicall holines, he is in league with the deuill, by whose meanes the feate is wrought.

p. 432There are besides these, other signes, but they are either false, or vncerten. A man is sicke, he suspects that he is bewitched: he takes it on his death that such a partie hath bewitched him. All this is nothing, but the suspition of one man, and therefore no proofe. Likewise the testimonie of some wizzard is 5but the testimonie of one, and it is the deuills testimonie, and therefore not to be receiued. Againe, neighbours fall out, threatnings are vsed in anger: afterward, the partie threatned, is either sicke, or he dies: hereupon the partie that vsed threatning words, is accused of witchcraft. And this is the common 10course. But great circumspection must be vsed, for sicknesse and death, may arise of any other causes. Lastly, markes in the bodies of men and women, are vncerten signes of witches. All this I note the rather: because if a iudgement befall a man in his familie, presently (according to the common fashion) he 15saith he is hurt by euill tongues, and challengeth some one or other, of witchcraft: whereas his owne ignorance, vnbeleefe, contempt of Gods word, and Sacraments, &c. are the onelyonly witches that hurt him, and pull downe Gods iudgements vponupon him.

Heresies] The word heresie generally signifies any opinion, either good or bad. More specially, it signifies any errour in religion. Thus Ecclesiasticall writers take it. For they condemne for heretikes such as erred in smaller points, holding the foundation, as Vigilantius, Novatus, &c. And the very Opinion that 25there are Antipodes, was condemned for heresie, though it be a matter of small moment. Yet most properly, Heresie may be thus defined: It is an errour in the foundation of Christian religion, taught and defended with obstinacie. Thus Paul saith, Tit. 3. 11. that an heretike is peruerted, that is, put beside the foundation: 30and condemned of himselfe in his sinne, that is to say, he erres obstinatly euen against his owne conscience.

I say that heresie is an errour in religion, to put a difference betweene an errour in Diuinitie, and an errour in Philosophie, which is not tearmed heresie: and againe, to put difference betweene 35schisme, and heresie: for heresie is in doctrine, schisme in manners, order, regiment. Againe, I say heresie is an errour, in the foundation of religion, to distinguish it from errours that are in smaller points of Diuinitie. Some teach that Abraham was borne the 70 of Terah, some the 130 of Terah. Both p. 433cannot be true: yet neither of them are heresie. Some teach that Daniels weekes begin straight after the returne out of captiuitie: others teach that they must begin 80 yeares after: both cannot be true: yet neither opinion is heresie. So there are sundrie opinions touching Ophir, Tarshish, (to which Ionah fled) & Decapolis in the Gospel: & all cannot be true: yet they are not 5heresies, because they concerne onelyonly times, and places, and other circumstances of the Bible. Lastly, I say that heresie is maintained with obstinacy, to distinguish heresie, & a single error. For there are three things in heresie, an error in the maine doctrine, 10conuiction of the partie touching his error, and obstinacie after conuiction.

The vse. In that heresie, an error in the minde or vnderstanding, is made a worke of the flesh: hence it followes, that the word flesh, signifies more then sensualitie: namely, the corruption 15of the higher powers, euen of the minde and conscience: though Papists teach otherwise.

Againe, if heresie be a worke of the flesh, our dutie is, to detest and eschew heresies. And that we may for euer preserue our selues from them, three rules must be obserued.

I. We must propound vntounto our selues the right Principles of religion. For as eueryevery Art hath his confessed principles, so hath Diuinitie. The head and chiefe Principle whereof, is this. All Scripture of the Prophets, and Apostles, is giuen by inspiration of God. This is the foundation of all true faith: here is the 25highest stay and stoppe. This principle is the demonstration of all doctrines, and conclusions: and it hath no principle aboue it selfe, whereby it is to be confirmed. As for humane reason, it is no principle of religion. For it is imperfect and erronious, and serues onelyonly to make men without excuse. Indeede 30in the minde of man, there are certaine naturall conclusions, that there is a God, and that he is to be worshipped, &c. but the certentie of these is, in the written word. We can by reason dispute of the creation of the world, but a full certentie we hauehave not by reason, but by faith in the word. Hebr. 11. 3. 35Againe, the Papist makes the authoritie of the Church, a principle. For that is the first ground which they lay downe, that we must captiuate our senses, to the authoritie of the Church. But this is no principle in religion. For we cannot imagine a Church without faith: and faith cannot be without the word of p. 434God. It may be saide, that Scripture is the sense of the written word: and this sense must be from the Church. Ans. Scripture it selfe is both the glosse, and the text. Scripture is the best interpreter of it selfe. And the sense which is agreeable to the words of the text, to the scope of the place, to other circumstances, 5and to the analogie of faith: in the plainer places of Scripture, is the proper and infallible sense of Scripture. Thus fetching the sense of Scripture from it selfe, we shall keepe our selues within the limits of Scripture, and in the matter of our saluation hauehave certentie of faith, which we shall neuer hauehave, if we listen 10to reason, tradition, and the authoritie of men.

II. Read the Scriptures: & be a doer of them in the exercises of inuocation, faith, repentance, then shalt thou neuer be a heretike. It is Gods promise, Ioh. 7. 17. If ye will obay, ye shall know whether my doctrine be of God or no. Psal. 25. 14. The secret 15of the Lord is reuealed to them that feare him. Marke them, that make Apostasie, and become Papists: they are such as neuer had a minde to louelove and obay the religion, in which they hauehave bin baptized, and brought vp.

III. Col. 2. 8. Let no man spoile you through Philosophie. 20Paul doth not condemne the Philosophie of the Gentiles, but he puts a caueat, that it be vsed with circumspection, as Marchants vse the sea, to wit, in eschewing rockes, and sands, and pirats. So students may vse the Philosophie of the Gentiles, but they must take heede, lest their mindes be corrupted with 25the errors thereof, which are to be considered. Naturall Philosophie giues too much to nature, or to second causes; and too little to God. It puts downe principles flat against the word, as the eternitie of the world, and the mortalitie of the soule. Morall Philosophie, placeth happinesse in ciuill vertue, out of 30Christ: it teacheth, that vertue is a meane or mediocritie of affection, whereas in true vertue there is not onelyonly a restraint or moderation of affections, but also the renouation of them by regeneration. It teacheth that Vrbanitie in iesting & frumping, is a vertue: Paul saith no, Eph. 5. 4. It teacheth that 35Magnanimitie, whereby a man thinkes himselfe worthie of great honour, is a vertue: but it is contrarie to Christian humilitie. Psal. 131. 1, 2. Lastly, it teacheth that man hath a freedome of will in good actions: which doctrine applied by the Schoolemen to matters of religion, is false and erronious.

p. 435The third head of sinnes are such as are against Charitie, and they are in number eight.

The first, is Enmitie: of it I consider three things. The first is, whether it be a sinne, or no? for somewhat may be obiected to the contrarie.

Obiect. I. Psal. 139. 21. Doe not I hate them that hate thee? Ans. Dauid here speakes of the hatred, whereby he hated Gods enemies, not in respect of their persons, but in respect of their sinnes, whereby they were enemies of God. And this hatred is commendable, and not here to be vnderstood.

Obiect. II. Luk. 14. 26. He that will be a disciple of Christ, must hate father, and mother, and his owne soule. Ans. This hatred is not simply commanded, but only in a certaine respect, namely, as father, and mother, and a mans owne soule, are in comparison opposed to God, and Christ, in regard of whome they 15are vtterly to be despised.

Obiect. III. Rom. 9. God chose Iacob, and hated Esau: and we must be like vntounto God. Ans. We are to be like vntounto God in holines, and the duties thereof, and not in the soueraigntie and Lordship ouer the creatures, whereby he either loues or hates 20them.

Obiect. IV. It is the vniuersall nature of all creatures to flie their contrarie: therefore men may hate their enemies. Ans. Man and man are not contrarie in nature, or naturall properties: but are all one flesh: the contrarietie that is, is by reason of 25the corruption of nature.

The second point is, what is this Enmitie? Ans. It is a peruerse disposition of minde, whereby men remember iniuries, discourtesies, and vnkindnesses, and carrie about them a purpose, and desire, to requite like for like, when time, and place 30shall serue. Thus did Esau hate Iacob. Gen. 27. 41. and Absolom his brother Amnon. 2. Sam. 13.

The third point, where is this Enmitie? Ans. EueryEvery where among vsus. For we daily see person diuided against person, familie against familie, and Corporation against Corporation. This 53shewes that we are carnall: and that Gods kingdome takes no place among vsus as it should. For in it the lambe and the wolfe quietly dwell together. Isa. 11. The remedie of this Enmitie is, That all be of one mind, desire, and affection, in the receiuing and furthering of the Gospel of Christ. 1. Cor. 1. 11. If in the p. 436maine point there be a concord, in leffer matters the agreement will be easie.

Debate] It is a contention in words, whereby men striue, who shall shew most courage, who shall get the victorie, and who shall carrie away the last word, no respect had of equitie, 5or truth. In this respect, crying, or lifting vp the voice, in reasoning, is condemned. Eph. 4. 31.

Emulations] There is a good emulation, and that is when men striue to be like to them that excell in vertue, or to goe beyond them. And it is commanded by the holy Ghost, 1. Cor. 14. 12. 10and it were to be wished that it were more common then it is. Beside this, there is a carnall emulation, whereby men that excell in any thing, grieue that any should be equall to them, or goe beyond them.

The vse. If to grieue at another mans Excellencie, be a 15worke of the flesh, then it is our dutie to reioyce in the excellencie of others. Thus did Moses when Eldad and Medad prophecied Numb. 11. 29. And Iohn the Baptist, when Christ increased, and he decreased. Ioh. 3. 29, 30. And Paul gaue thankes as well for the graces bestowed on the Churches, as for gifts bestowed 20on himselfe.

Anger] Of it I consider three points. The first is, whether there be any lawfull anger? Aus. Yea. Christ (in whome was no sinne) was angrie. Mark. 3. 5. When there is a iust cause of anger, then is anger iust. When there is a manifest offence of 25God, there is a iust cause of anger: therefore anger is then iust.

The second is, when is anger a sinne? Ans. When men are hastie to be angrie. Eccles. 7. 11. and are offended at eueryevery thing that goes against their mindes. Or againe, hauing a iust cause to be angrie, yet they keepe no measure in their anger.

The third point, is the Remedie. And that is here set downe. Hastines is a worke of the flesh, or of corrupt nature, and it barres men from the kingdome of heauen: and therefore it is to be auoided.

Contention] There are sundrie kinds of lawfull contention: as 35contention with the enemie in iust warre: contention at the barre with an aduersarie in a iust cause: contention in disputation with an heretike: contention in Schoole disputation for exercise, and trialls sake.

Contention is carnall, and finnefull, in respect of matter, and p. 437manner. In matter, when men contend for things, for which they should not contend, as the disciples for Primacie. Luk. 22. or when contention is without forgiuing, forbearing, or suffering; and that in trifling matters. 1. Cor. 6. 7. Contention likewise is faultie, in respect of manner, when men wilfully defend their owne priuate causes, no regard had, whether they be right 5or wrong, true or false: and by this meanes they often oppugne truth, or iustice, or both. Of this kind are the warres of the Rebell in Ireland: the warres of the Spanyard in the low Countries: and the suits of many quarrelsome and contentious persons among vsus.

The vse. Doe nothing by contention. Phil. 2. 3. And therefore we must forgiue, put vp, as much as may be, and yeelde of our right.

Seditions] The originall word signifies such dissentions in foreign.which men separate one from another: and that is done two 15waies, either by schisme in the Church, or by faction in the Commonwealth.

Question. Why are not we schismatiks in England, Scotland, Germanie: considering we hauehave dissented and separated our selues, from the Church of Rome? Ans. We indeede hauehave separated 20our selues, but they of the Church of Rome are schismatikes: because the cause of our separation is in them: namely, their Idolatrie, and their manifold heresies. The case is the like: A man threatens death to his wife: hereupon shee separates. Yet not shee, but he makes the separation: because the 25cause of separation, and the fault, is in him.

For the auoiding of schisme, and sedition, remember two rules. I. So long as a Church, or people, doe not separate from Christ: we may not separate from them. II. Prou. 24. 21. Feare the King, and meddle not with them that varie, that is, make 30alterations against the lawes of God, and the King. Indeede subiects may signifie what is good for the slate, and what is amisse: but to make any alteration in the estate, either ciuill, or Ecclesiasticall, belongs to the supreame Magistrate.

Ennie] It is a compound of carnall griefe and hatred. For it 35makes men grieue and repine at the good things of others, and to hate the good things themselues. Thus the high Priests of Enuie hated Christ, and all his most excellent sayings, and doings. Matth. 27. 18. At this day, they which hauehave any good p. 438things in them, are commonly condemned for hypocrites: and their religion for hypocrisie. All this is but the censure of Enuie.

The vse. That we may depart from Enuie, we must louelove them that feare God: and louelove the gifts and graces of God wheresoeuer they be: euen in our enemies.

Murthers] Obiect. I. A plant liues, a beast liues, and man liues: the cropping of a plant, and the killing of a beast, is no sinne: why is it then a sinne to kill a man? Ans. God hath giuen libertie for the two first, and hath restrained vsus in the latter. Againe, the life of a plant is but the vigour in the iuice, and the 10life of a beast is but the vigour in the blood. Gen. 9. 4. but the life of man is a spirit and spirituall substance. Thirdly, man is of the same flesh with man, and so is neither plant, nor beast.

Obiect. II. The Magistrate kills without sinne. Ans. The killing which is in the name of God, by publike reuenge, is not 15murther. And Paul onelyonly condemnes that killing, when men take the sword, and vponupon their owne wills slay and kill by priuate reuenge.

Obiect. III. Sampson is saide to kill himselfe, Iudg. 16. 30. 20and he sinned not in so doing. Ans. Sampson was a Iudge in Israel, and tooke publike reuenge of his enemies: and in this reuenge he hazzarded his life, and lost his life. Though he died in the execution, yet his intent was not to kill himselfe, but onelyonly to take reuenge. Secondly, his example is speciall. For he 25was in his death a figure of Christ. The words, Matt. 2. he shall be called a Nazarite, are first spoken of Sampson, and then applied to Christ, in whome was verified that which Sampson figured. For as Sampson conquered his enemies more in his death, then in his life: euen so did Christ.

Obiect. IU. For the auoiding of some great danger, or some great sinne, as the deniall of Christ in persecution, men may make away themselues: so said the Donatists. Ans. Death is no remedie in this case, but faith in the promise of God: which is that he will giuegive an issue in eueryevery temptation. 1. Cor. 10. 13.

The vse. Seeing murther is a worke of the flesh: our dutie is by all meanes to preserue both our owne, and our neighbours liues. Life is a treasure. For by it we hauehave time and libertie to glorifie God, to doe good to our neighbours, and to saue our owne soules.

p. 439The sinnes of the fourth sort, are against temperance: & they are two: drunkennesse, gluttonie. For the better conceiuing of the nature of these sinnes, we are first of all to consider the right manner and measure of eating and drinking, of which I deliuer two rules. I. We may vse meate and drinke, not onelyonly for necessitie, but also for delight, Psal. 104. 15. II. That measure of 5meate and drinke, which in our experience makes vsus fit both in bodie and minde for the seruice of God, and for the duties of our callings, that measure (I say) is fit, convenient, and lawfull. This is a confessed principle in the light of nature.

Drunkennesse then is, when men drinke, either in wine or 10strong drinke, beyond this measure: so as there followes an intoxication of the powers of the soule. And in the sinne there are two things: excessiue drinking, and the distempering of the powers of the soule.

Gluttonie is, when men in eating, goe beyond the measure 15before prescribed. This gluttonie, is that, which now a daies is called reuelling, rioting, swaggering. And it is fitly ioyned with drunkennes. For there are men that vse to drinke exceedingly, and will not be drunke: and for all this, they are not free from 20blame: because they drinke out of measure. To be giuen to drinking, and to louelove to sit by the cuppe, when there is no drunkennesse, is a sinne, 1. Tim. 3. 3.

These sinnes are said to be rise among vsus. The manner of many is, to meete together, and to fill themselues with wine or 52strong drinke, while their skinnes will hold. Afterward they giuegive themselues to dicing, carding, dauncing, singing of ribauld songs: and thus they passe the day, the night, the weeke, the yeare.

But we must be put in minde, to detest, and to flie these vices. 30Inducements to this dutie are many.

I. Gods commandement. Keep not companie with drunkards, and gluttonous persons. Prou. 23. 20. Be not drunke with wine, in which is excesse. Eph. 5. 18.

II. The punishment of drunkennes, is plague, pestilence, 35famine, captiuitie, Isai, 5. 11, 12, 13.

III. The example of the bruite beast, that in eating & drinking, keepes measure, and takes no more then will suffice nature. The horse and the asse, may be schoolemasters to many of vsus.

p. 440IV. If we cannot forsake a cup of wine, or beere, which is not needfull for vsus, we shall neuer be able to forsake wife, and children, house and land, for Christs sake. If we hauehave not the command of our selues in a trifle, we may neuer hope for it in waightie matters.

V. There are dangerous effects of drunkennes. First, it destroies the bodie. For it inflames the blood with an vnnaturall heate: and this vnnaturall heate, ingenders vnnaturall thirst, which ingenders immoderate drinking, whence comes dropsies, consumptions, all cold diseases, and death. Secondly, it hurts the minde: for the spirits of the heart and braine (beeing the immediate 10instruments of the soule) are by drinking distempered and inflamed: and hereupon arise wicked imaginations, & disordered affections. And thus the deuil in the roome of Gods image, sets vp his owne image: and makes the minde a shoppe 15of all wickednesse. Thirdly, the vile imaginations and affections that are in men when they are drunke, remaine still in them when they are sober: so as beeing sober they are drunke in affection.

In fauour of drunkennesse, it is alleadged that Noahs drunkennes 20is remembred in scripture, but no where condemned. Ans. While Moses sets downe the foule effects that followed Noahs drunkennesse, he doth indeede condemne it. Secondly, his example is noted in scripture, as a warning to all ages following. Thirdly, his sinne may be lessened, though not excused, 25because he had no experience of wine.

Obiect. II. Ioseph and his brethren, did drinke and were drunke together, Gen. 43. v. last. Ans. The meaning of the text is, that they dranke liberally, or that they dranke of the best together. For the word (shakar) signifies not onelyonly to be drunke in drinking, but also to drinke liberally, or to drinke of the best 30drinke, Hag. 1. 6.

Obiect. III. Learned Phisitians, as Rasis, Avicenna, and others teach, that it is greatly for health, to be drunke once or twice in a monethmonth. Ans. As learned as they, teach the contrarie. And we may not doe any euill, or sinne against God, for any 35good to our selues.

Obiect. IU. It is said to be neighbourhood and good fellowshippe. Ans. It is drunken fellowship. The right fellowship is in the doctrine of the Apostles, praier, Sacraments, and p. 441the workes of merciemercy.

Thus much of the works of the flesh. Now follows the punishment of thē, of which I cōsider three things. First, a Premonition, in these words, whereof I tell you before, as I also hauehave told you before. Secondly, the designment of the punishment, in these words, shall not inherit the kingdome of God. Thirdly, the 5designment of the persons, in these words, They which doe such things.

In the Premonition, is set downe the office of all Ministers: and that is, often to forewarne the people of the future iudgements 10of God for their sinnes. Mich. 3. 8. Isa. 58. 1. And this may easily be done. For they may know the sinnes of men by experience, and the iudgements of God due to eueryevery sinne, they may finde in the word of God.

Againe, all people are warned by this, often to meditate of the future iudgements of God. Thus did Dauid, Psal. 119. 15120. and Paul, who knowing the terrour of the Lord, was mooued to doe his dutie. 2. Cor. 5. 11. The old world neuer so much as dreamed of gods iudgements, before they came vponupon them, and so they perished. Matth. 24. 39.

The punishment of these sinnes is, not to inherit Gods kingdome. Gods kingdome, sometime signifies the regiment of God, whereby he rules all things, in heauen and earth. More specially, it signifies a state or condition in heauen, whereby God and Christ is all things to all the Elect. 1. Cor. 15. 28. And thus it is taken in this place. And an entrance or beginning to 25this happie estate, is in this life, when men in their consciences and liues are ruled by Gods word, and spirit. It must here further be obserued, that, not to inioy the kingdome of God, is to be in torment, in hell: because there are no more but two estates 30after this life: and therefore to be out of heauen, is to be in hell.

The vse. I. This must teach vsus aboue all things to seeke Gods kingdome, and to establish it in our hearts: and that we shall doe, if we know the will of God, and yeeld subiection to 35it, in the duties of repentance, faith, new obedience.

II. The kingdome of God comes by inheritance: therfore there is no merit of Good workes.

The persons which are punished, are such as are doers and practisers of the works of the flesh. Marke the words, not such p. 442as hauehave bin doers, but such as are doers. The word signifies a present and a continued act of doing amisse.

The vse. Here is the difference betweene the godly man, and the vngodly. The godly man falls into the workes of the flesh, and beeing admonished thereof, he repents and recouets himselfe: he doth not stand in the way of sinners, though sometime 5he enter into it. Psal. 1. 1. The vngodly man, when he falls, lies still in his sinne, and heapes sinne vponupon sinne, and makes a practise of euill.

I. Warning. They which are priuie to themselues of any of the former workes of the flesh, must bewaile their offences, 10and vtterly forsake them. For if we be found doers of any one worke of the flesh, there is no hope of saluation.

II. Warning. They which hauehave turned vntounto God from the works of the flesh must be constant, and take heede of going backe, least they loose the kingdome of God.

22 But the fruit of the Spirit, is louelove, ioy, peace, long-suffering, gentlenes, goodnes, faith,

2023 Meeknes, temperance: against such there is no law.

For the better obseruing, and the more easie vnderstanding 25of the rule in the 16. v. Walke in the spirit, Paul here sets downe a Catalogue of the works of the spirit. In the Catalogue, I consider three things, the propertie of the workes of the spirit, in these words, The fruit of the spirit: the kinds of works, and they are nine: the benefit that comes by them, in these words, against 30such there is no law.

The fruit of the spirit] It is the propertie of the workes of Gods spirit in vsus, to be called the fruits of the spirit. And by this, much is signified: namely, that the Church is the garden of God. Cant. 4. 16. that teachers are planters and setters. 1. Cor. 353. 9. that beleeuers are trees of righteousnes. Isa. 61. 3. that the spirit of God is the sappe and life of them: and good workes and vertues, are the fruits which they beare.

In that the works of the spirit, are called fruits therof, hence p. 443it followes, that there are no true vertues, and good affections, without the grace of regeneration. The vertues of the heathen, how excellent soeuer they seemed to be, were but shadowes of vertue, and serued onelyonly to restraine the outward man, and no further.

Againe, here we see the efficacie of the spirit, which makes 5men fruitful or bearing-trees of righteousnes. Psal. 1. 3. yea trees that beare fruit in their old age. Psal. 92. 14. Here we hauehave cause to cast downe our selues. For the most of vsus, are barren trees, that beare no fruit, but the bad fruits of the flesh: and therefore we may iustly feare the curse that God laid vponupon the 10figgetree. Luk. 13. 7. and looke eueryevery day to be stocked vp. Matth. 3. 16.

Againe, good workes are made acceptable to God euen by his grace; and therefore they are called the fruits of the spirit: and hence it is that they are acceptable to God. Rom. 15. 16. 15We that are by nature wild branches, must be taken out of old Adam, and set into Christ: and after our inscition draw a new sappe and life from Christ, namely, his spirit, and then our actions shall be fruits of the spirit, and consequently acceptable to God.

Lastly, hence it followes, that free will of it selfe is like a dead or rotten peece of wood, and that it beares no fruit, but as it is quickned by the spirit Ioh. 15. 5.

Thus much of the propertie: now follow the kindes of the workes of the spirit.

LoueLove] It may be demaunded, how it is a fruit of the spirit? Ans. First, the spirit of God workes faith, then regeneration, then louelove. 1. Tim. 1. 5. LoueLove follows faith: because we must know first that we are loued of God, before we can louelove God. 1. Ioh. 4. 19. And louelove follows regeneration: because till the will 30and affections be changed, there is no place for louelove. The Papists then erre, who teach, that the first act of louelove, that is, the inclination to louelove God and man aright, is in nature, and that the second act, namely, the exercise of louelove is, from the spirit. Againe, they erre in that they teach that Charitie or louelove is the 35formall righteousnes of a Christian. For it is a fruit that follows regeneration.

The louelove here mentioned, is either of God, or of man. The louelove of God, is an holy affection, whereby we louelove God in p. 444Christ for himselfe. There are three speciall signes, whereby it is discerned, I. a desire of fellowship with God, and Christ, and the holy spirit: and therefore to be much and frequent in the vse of the word, and praier: because in the word God speaks to vsus, and in praier we speake to him. II. To louelove the word of God aboue all earthly treasure: and to tread our owne wills 5vnderunder foote, and to desire that Gods wil may be preferred in all things. 1. Ioh. 2. 5. There are many houses among vsus, where the cards and tables are walking, but the Bible is seldome, or neuer seene. And this argues the want of louelove. III. The louelove of them that louelove God and Christ.

The louelove of our neighbour, is to louelove him simply, in, and for the Lord, and for no other by-respect. The signe of this louelove is, to louelove not in word, but indeede. And this is to louelove indeede, to shew louelove, and to do good (when we are wronged and abused) to them that wrong vsus, and abuse vsus.

Ioy] Ioy is twofold; ioy of glorie after this life, and the ioy of grace in this life: and it stands in three things. The first is, to reioyce in the true acknowledgement of God, that he is our god, and reconciled to vsus in Christ. The second is, to reioyce in the worke of our regeneration. The third is, to reioyce in the hope 20of eternall glorie.

This ioy of grace hath a double fruit. First, it moderates all our sorrows, and makes vsus reioyce in the middest of our afflictions. 1. Thess. 5. 16. Secondly, it causeth men to reioyce at the good of their neighbours. Rom. 12. 15. And this ioy is here 25meant specially. For ioy is here opposed to enuie, and emulations.

This fruit shewes, that we are most of vsus bad trees. For the ioyes of the world be for the most part in iniquitie, and in the 30workes of the flesh. And it is our common sinne not to reioice, but to pine away with griefe, as Cain did, when we see Gods blessing vponupon our brother.

Peace] It is a care and desire to maintaine concord, as much as may be, if it lie in vsus. Rom. 12. 18. It is an excellent vertue. For the kingddome of God stands partly in peace. Rom. 14. 3517. For the maintenance of peace, obserue two rules. I. Neither take offence, nor giuegive offence. Abraham chose rather to lose his right, then to offend Lot. Gen. 13. and so did Christ. Matth. 17. 27. II. Seeke to edifie one another, either doe good, or take p. 445good. Rom. 14. 19.

Long-suffering] is to moderate our anger, and desire of reuenge when many and great wrongs are done to vsus. It is an excellent fruit, but it takes very hardly in these parts. For our manner is, a word and a blow: a word and a stabb: a word and a writte.

Set and sow this plant in the forrowes of your hearts, & that the weede of reuenge ouergrow it not, vse these remedies. I. Gods commandement forbids rash anger, Iam. 1. 19. for it is a degree of murder. II. The example of God, who is slow to 10anger: and of Christ, who is meeke and lowly, Math. 11. III. All wrongs done to vsus by men, come by Gods prouidence, to which we are to subiect our selues. IV. The goodnesse of God, who forgiues more to vsus, then we can forgiue. V. There is danger of Gods anger. For vnlesse we forgiue, we are not 15forgiuen. And we craue forgiuenesse, as we forgiue. VI. It is the dutie of louelove to suffer and beare, 1. Cor. 13. VII. It is a point of iniustice, to reuenge our selues, for then we take to our selues the honour of God; and against all equitie, we are both the parties, and iudge, and witnesse, and all. VIII. We 20are often ignorant of the mindes of men, in their actions, and of the true circumstances thereof: and so may easily be deceiued.

Obiect. I. Anger is a sudden affection: therefore it cannot be ruled. Ans. Meanes are to be vsed before hand, when we are quiet: then shall we better restraine it.

Obiect. II. It is hard for flesh and blood to doe this. Ans. We are more then flesh and blood. For we hauehave the spirit of God, els we are but hypocrites.

Gentlenesse] Gentlenesse is to giuegive good speech, and to shew good countenances, euen to them that wrong vsus, and abuse vsus, 30without any minde, or desire to reuenge, Rom. 12. 14. Eph. 4. 32.

The curtesie of the world, in the cappe and the knee, and all the complements of humanitie, is commonly seuered from good affection: and it is often the maske of enmitie: and therefore 53it is but a worke of the flesh. Right curtesie is with an honest heart, to blesse when we are wronged.

Goodnesse] It is a vertue, whereby we communicate to others, the good things that are in vsus, for their good and benefit. It is prescribed by Paul in other tearmes, when he saith, Communicating p. 446to the necessities of the Saints, Rom. 12. 13.

Question I. What are we to communicate? Answ. The gifts of our minde, our temporall goods, yea our liues too, if neede be, 1. Ioh. 3. 16.

Question II. Why are we so to doe? Answ. We are members all of one bodie; and we are members one of another, 5Eph. 4. 25. And it is Gods pleasure, that men shall be instruments of good mutually one to another.

Goodnesse, respects either the bodie, or the minde. Goodnesse concerning the bodie, hath many actions: as to feed the 10hungrie, to giuegive drinke to the thirstie, to harbour the harbourlesse, to cloath the naked to visit the sicke, and them that are in prison, Math. 25. 35, 36. to burie the dead, 2. Sam. 2. 5. Lastly, to lend freely and liberally, to such as be decaied and impouerished. Deut. 15. 7.

Goodnesse concerning the soule, is to indeauour, partly by counsell, & partly by example, to gaine the soule of our neighbour to God: and it stands in foure actions: to admonish the vn…uly, to comfort the distressed, to beare with them that are weake, and to be patient towards all, 1. Thess. 5. 14.

Goodnes is hard to be found in these daies among men: The common practise is according to the common prouerb, EueryEvery man for himselfe, and God for vsus all. The studie of men is, howe to gather goods, honours, riches, for themselues, and for their children: and the common good is not aimed at. Good 25orders hardly take place, as namely, the order for the poore; and the reason is, the want of goodnesse in vsus. If any professe any shew of goodnesse more then the rest, they are sure to be despised and reproched at eueryevery hand: and this shews that there is little goodnesse among men.

Faith] First, we are here to vnderstand faith towards God, which is to beleeue the remission of our sinnes, and our reconciliation with God in Christ.

This faith is common to all among vsus: yet is it but a false, dead, & ceremoniall faith, in many men. Reason. I Faith comes 35by the hearing of the word of God preached, Rom. 10. 14. but this faith in many is conceiued without preaching: for they say, they beleeue their saluation by Christ, and withall they liue in the perpetuall neglect or contempt of the publike Ministerie. II. True faith is ioyned alwaies with the exercises of invocation, p. 447and repentance: yet in many among vsus, this faith is without any conuersion or change of heart and life: and therefore it is but a dead faith. III. True faith is mixed with contrarie vnbeleefe, so as they that beleeue, feele in themselues a want of faith, and much vnbeleefe. But there are many among vsus that say, they perfectly beleeue, and that they neuer so much as doubted 5in all their liues. Now such a faith, is a vaine perswasion. IV. Many that boast of their faith in Christ, want faith in the prouidence of God, touching food and raiment. And that is manifest, because they vse any vnlawfull meanes to helpe themselues: now if their faith faile them in a smaller point, it cannot 10be sound in the greatest of all.

Secondly, by faith is meant faith towards men, & that stands in two things. One is, to speake the trueth from the heart: the other is, to be faithfull and iust in the keeping of our honest promise, and word.

This faith is a rare vertue in these daies. For the common fashion of them that liue by bargaining, is, to vse glosing, facing, soothing, lying, dissembling, and all manner of shifts. And with many it is a confessed principle, that there is no liuing in the world, vnlesse we lie and dissemble. They that deale with chapmen 20shall heardly know what is trueth, they hauehave so many wordes and so many shifts. In this respect, Christians come short of the Turkes, who are said to be equall, open, and plaine dealing mē, without fraud, or deceipt.

Our care therfore must be to cherrish, & maintain amōg vsus, 52the vertue of faith and truth. Reasons, I. Gods commandement, Put away lying, and let eueryevery man speake the truth to his neighbour. Eph. 4 15. II. By truth we are like to God, whose waies are all truth: who hates a lying tongue. Prou. 6. 17. whose spirit is the spirit of trueth. III. Lyars beare the image of the deuill. He is 30the father of lies. Ioh. 8. 44. so oft then as thou liest, thou makest thy tongue the instrument of the deuill. IV. Eternall punishment in the lake that burnes with fire and brimstone, Reu. 22. 15. Here marke, that liars are entertained at the same table with murderers and theeues: and the liar neuer goes vnpunished. 35Prou. 19. 5. V. To speake the trueth from the heart, is a marke of Gods child, Psal. 15. 2. And he whose faith failes towards men, shall much more faile towards God.

Meekenes] The same in effect with long suffering. The difference p. 448is, that meekenes is more generall, and long-suffering is, the highest degree of meekenesse.

Temperance] It is the moderation of lust and appetite, in the vse of the gifts and creatures of God. For the better practising of this vertue, remember these foure rules.

I. We must vse moderation in meats & drinks. This moderatiō 5is to eat and drinke with perpetuall abstinence. And abstinence is to take lesse, then that which nature desires, and not more. And that measure of meate and drinke, which serues to refresh nature, and to make vsus fitte for the seruice of God and man, is allowed vsus of God, and no more.

II. We must vse moderation in our apparell. And that is, to apparell ourselues according to our sexe, according to the receiued fashion of our countrie, according to our place, and degree, and according to our abilitie. Here the common fault in to be out of all order: for none almost know any measure. EueryEvery 15meane person now adaies, will be a gentleman, or gentlewoman.

III. We must vse moderation, in getting of goods: and that is, to rest content, if we hauehave food and raiment, for our selues, & them that belong vntounto vsus. 1. Tim. 6 8. Here is our stint; we may 20not desire to be rich. v. 9. The king himselfe must not multiply his gold, and siluer, Deut. 17. 17. and yet hath he more neede of gold and siluer, then any priuate man.

IV. There must be a moderation in the spending of our 25goods: contrarie to the fashion of many that spend their substance in …sting, and company, and keepe their wiues and children bare at home.

Against such there is no law] Here Paul sets downe the benefit that comes by the former vertues. The words carrie this 30sense: Against such vertues, and against persons indued with such vertues, there is no law. And that for two causes. One, there is no law to condemne such. Secondly, there is no lawe to compell them to obey: because they freely obey God, as if there were no law.

Marke then the condition of spirituall men. They are a voluntarie & free people, seruing God freely, without constraint. So as if Christ would not giuegive vntounto them life euerlasting, yet would they louelove him, and desire the aduancement of his kingdome. On the contrarie, if there were no hell, and God would p. 449not punish adulterie, drunkennes, blasphemie, &c. with eternall death, yet would a Christian man abstaine from these things: because he knowes that they displease Christ, and he is gouerned with another spirit, to which they are contrarie.

Also these words are a reason of v. 16. There is no law against them that doe these things: therefore walke in the spirit.

24 For they that are Christs, hauehave crucified the flesh, with the affections, and lusts.

The scope. In these words, Paul prooues that which he said immediatly before, namely, that there is no law against spirituall men. And of this he giues a double reason. One is, spirituall men are Christs: therefore there is no law against them. The 15second is this: that is crucified in spirituall men, which the law condemneth, namely, the flesh, with the affections and lusts: therefore there is no law to condemne the spirituall man.

In the words, I consider three points. The first is, What is a 20Christian? Ans. A Christian is one that is Christs, (saith Paul.) And he is Christs fiue waies. I. by the right of creation. And so are all men. II. by right of redemption. 1. Cor. 6. 19. III. by the free gift and donation of God the father. Ioh. 17. 11. this donation is begunne in the eternall Election of God, and it is 25accomplished in our effectuall vocation. IV. by propagation. For all true beleeuers spring out of the blood of Christ: and are of his bone, and of his flesh, as Eue was of the bone and flesh of Adam. V. by our donation in baptisme, in which we consecrate our selues to God and to Christ.

The vse. This must teach vsus to resigne our selues to Christ, and to suffer him to raigne in our hearts: and to take the yoke of the Gospel vponupon vsus. But alas, it is farre otherwise with many of vsus. For some liue in the transgression of the very law of nature, so farre are they from obseruing the Gospel. Others 35thinke it sufficient to follow the teaching of nature. If they worship God in some generall manner, if they liue peaceably, and hurt no man, and meane well (as they say) then all is well: and the doing of further duties, is reputed curious precisenes. And such persons vsually reduce religion to the practise of nature. p. 450They will be saued by faith: but their faith is nothing els but fidelitie. They say they worship God, but this worship is nothing els, but their good meaning, and their good dealing. These men are content that Christ shall be theirs: but they will not be Christs, and suffer him to hauehave a Lordship ouer them.

II. If thou be Christs, then commend thy soule, and life, 5and all that thou hast, into the hands of Christ. This was the practise of Dauid, Psal. 22. of Christ vponupon the crosse: of Paul, 2. Tim. 1. 12. And this practise is the onelyonly way to obtaine safetie and protection. For Christ no doubt will keepe his owne.

III. Comfort. If thou be Christs, he will care for thee, and nothing shall be wanting vntounto thee that is for thy good. Ioh. 17. 24. Rom. 8. 33. Therefore remember this lesson, Neuer grieue ouermuch, neuer care ouermuch, neuer reioyce ouermuch in the things of this world. If thou werest at thine own 15disposing and finding, it were somewhat: but there is one that cares for thee, namely Christ.

The second point to be considered, is, what is the flesh? Ans. It is the corruption of the whole nature of man. For the right conceiuing of this, we must make a distinction of three things, 20Mans nature, the faculties of nature, and the corruption of both, which corruption hath two parts: the losse of the image of God, and a pronnes to all wickednes. Moreouer, this distinction must be without separation of nature from faculties; or of corruption from either: so as we may say truly, that the nature, 25and the powers of the soule of man, are corrupted.

In the flesh are two things. Affections, and Lusts. By affections, vnderstand inordinate affections, which shew themselues and beare sway in carnall men, as anger in Cain, louelove of pleasures more then of God, in the men of the last times. 2. Tim. 3. 3. immoderate sorrow in Ahab, when he could not obtaine Naboths 30vineyard. 1. King. 21. 4.

Lusts are inordinate and infatiable desires after the things of this world, as riches, honours, pleasures, &c. of this sort are couetousnes, gluttonie, pride, the lust of the flesh, &c.

The vse. By this we see what a Carnall man is, namely, one that is carried away with some inordinate affection, or some inordinate lust. Herod did many good things at the aduise and motion of Iohn Baptist, whome he reuerenced: yet was he a carnall man. For he was possessed with an inordinate louelove of p. 451his brothers wife. Iudas a disciple of Christ, yet a carnall man: because he was carried away with the inordinate lust of couetousnes.

The third point, is touching the office of a Christian man. And that is, to crucifie the flesh, with the affections, and lusts. For the better conceiuing of this, Crucifying must be distinguished. 5It is either the action of Christ, or our action. Crucifying, which is the action of Christ, is threefold. The first is, vponupon the crosse, where Christ stood in our roome, and bare the burden of our sinnes, and made an Expiation of them. In this respect we are said to be crucified with him. Gal. 2. 19. The 10second is, in vsus, when Christ conuaies the vertue of his death into the hearts of them that are ioyned to him, for the causing and effecting of the death of sinne. The third is, in baptisme whereby Christ seales the two former to them that beleeue. Rom. 6. 6.

The crucifying, which is our action, is nothing els but the Imitation of Christ crucified, on this manner. He was first attached: so must we bring our selues into the presence of God. He was arraigned: so must we set our selues at the barre of Gods iudgement. He was accused: so must we indite and accuse 20our selues of our owne sinnes, at the barre of Gods iudgement. He was condemned: and so must we iudge our selues, that we be not iudged of the Lord. After iudgement, we must proceede to execution of the flesh: and that is to vse meanes to crucifie it: and they are three. The first is, by faith to applie 25to our selues Christ crucified: and that is to beleeue not onelyonly that Christ was crucified for vsus, but that we also were crucified with him. Where this faith is, sinne shall no more hauehave domion. The second is, to beate downe the flesh by the sword of the 30spirit: and that is done, by a serious application of the commandements, and the threatnings of God, to our seuerall affections and lusts. The third is, to flie the occasions of eueryevery sinne, and to cut off the first beginnings of euill.

The vse. This doctrine serues to condemne the drowsie Protestants of our time, who professe Christ without making 35any change in life, and conuersation. For they are Saints in the Church, but in their common dealings they are as worldlings.

II. Secondly, they are here reprooued, that hauehave many p. 452good gifts of God in them, and yet neuer proceede to a thorow reformation. For they vse to cherish in themselues naughtie affections, and damnable lusts. There is some one sweete sinne or other, that they cannot abide to crucifie.

III. They also are to be blamed, that cannot abide to heare 5their owne particular sinnes, to be noted, and reprooued. They are vncrucified and vnmortified persons. And the word of God is the sword of the spirit that serues to kill and destroy the flesh.

IV. In afflictions be content, and quiet. For we ought to 10crucifie the affections, and lusts of our flesh: and because we faile in this dutie, therefore God himselfe takes the worke in hand: and he will crucifie our corruption by his chastisements.

Further, of this dutie of crucifying the flesh, there are three 15points to be considered. I. The time when this action must beginne; namely, in our baptisme, or first conuersion. Therefore Paul saith, they that are Christs, hauehave crucified, &c. II. What must be crucified? Ans. The whole flesh, with eueryevery inordinate affection and lust. This makes against them that flie 20and detest some fewe sinnes, and runne headlong into others. III. What is crucifying? Ans. In it are two things, the restraint of the exercise of sinne, (which is in part in ciuill men,) and the killing of Originall corruption, in all the parts and branches thereof. And that is done, when we doe not onelyonly 25mourne for our corruptions, but also hate and detest them in our selues.

25. If we liue in the Spirit, let vsus also walke in the Spirit.

In these words is cōtained, the last reason of the rule of good life before mentioned, in the 16. verse. For the vnderstanding whereof, two things are to be considered, what it is to liue in the Spirit? and what to walke in the Spirit? Touching the first. Life is twofold: created, or vncreated. Vncreated life, is the life of 35God. Created is that which pertaineth to the creature. And this is either naturall, or spirituall. Naturall life, is led by naturall causes and meanes, as by meate, drinke, cloathing, breathing, & such like. Spirituall life, is by, and from the Spirit. Of this there p. 453be two degrees. The first is, when the Spirit of God takes vp his habitation in man, and withall gouerneth all the powers of his soule, by putting into the minde, a new light of knowledge, into the will and affections, newe motions, and inclinations, whereby they are made conformable to the will of God. The second degree of spirituall life is, when the spirit dwelleth in 5man, and gouerneth the powers of the soule, and further doth sustaine the bodie, immediately without naturall means. 1. Cor. 15. 44. It riseth againe a spirituall bodie, that is, a body liuing in the second degree of spirituall life, not beeing sustained by meanes, but immediately by the eternall sustentation of the spirit. 10The first of these degrees is in this life, the second after this life, in, and after the last iudgement, when body and soule shall be reunited. And of the former, this place is to be vnderstood.

To walke in the Spirit, is, first, to sauour the things of the Spirit, Rom. 8. 5. 7. And that is, to minde, wish, like, desire, and 15affect them; or, in a word, to subiect a mans selfe to the law of God, in all the powers and faculties of the soule. For the things reuealed in the Lawe, are the things of the spirit, which spirit must at no hand be seuered from the word. Secondly, to walke in the path way of righteousnesse, without offence either of 20God or man, Psal. 143. 10. Thirdly, to walke not stragglingly, but orderly by rule, by line, and by measure. For so much the word [walke] importeth, in the originall; as if Paul should hauehave foreign.said, Let vsus, (whilest we liue in this world) not onelyonly indeauour 52to doe some one, or some fewe good actions, but in the course of our liues and callings, order our selues according to the rule and line of the word of God.

The vse. This text in the first place, cuts off the shiftes and excuses of sundrie persons in these daies, who professe themselues 30to be the children of God, and yet for their liues, are much to be blamed, because they lead them not according to the Spirit, but according to the flesh. And these persons, whatsoeuer they say, doe indeed and in truth, deceiue themselues, and are quite destitute of Gods Spirit. For if they liued in the Spirit, 35they would also walke in the Spirit; It is not an idle spirit in any, but it will shew and manifest it selfe, in a holy and orderly conuersation. You will say; If such persons hauehave not the Spirit of god, what other Spirit hauehave they? Ans. If there life be naught, they hauehave an vncleane. Spirit dwelling in them: and the god of p. 454this world hath blinded their eies, and makes them that they cannot see the right way wherein they should walke, 1. Cor. 4. 4.

Againe, we learne from hence, a true and a pregnant signe, whereby to discerne, whether any man hath in his heart the spirit of God or no? The life of a man will discouer and proclaime 5to all the world, before God, men, and angels, what himselfe is. If a man in the course of his life and calling be godly and vertuous, leading his life according to the will & word of God, in an honest and carefull indeauour, though he faile in some particulars: what euer the world thinkes of him, he is the man 10that is indued with the Spirit of God.

Lastly, this teacheth, what is the office of all Christian people, namely, to walke in the Spirit, that is, to frame and order the whole course and tenour of their liues, according to the line & square of Gods word and Spirit. A motiue to which dutie may 15be that fearefull threat pronounced vponupon those, that turne aside, and walke in their owne crooked waies. Psal. 125. 5.

26. Let vsus not be desirous of vaine-glorie, prouoking one another, 20enuying one another.

The scope. From this 26. verse, to the 11. verse of the chapter following. S. Paul handles the second Rule, which he had 25propounded in the 13. verse of this chapter: By louelove serue one another. In the handling whereof, he first laboureth to take away the impediments of LoueLove: and then he sets downe the mā ner, how the rule is to be obserued. This 26. verse is a rule, the ende whereof, is to remooue the impediments of louelove.

In this verse foure points are especially to be considered. First, what the desire of vaine-glorie is? Answ. It is a branch of pride, which makes men to referre all they hauehave, or can doe, to their owne priuate glorie, and aduancement. For better vnderstanding whereof, consider a little the excuses that men hauehave, 35for the defence, or excuse of this sinne.

I. Excuse. Vaine-glorie in effect is no more, but the seeking of mens approbation, which may lawfully be done. Answ. To seeke the approbatiō of men, is no fault, so that it be sought p. 455in a good manner. The right manner of seeking the praise of men, is this A man must in this life passe through three iudgements; the iudgement of God, of his owne conscience, and of his neighbour: and the order of going through them, is, in the first place, he must seeke for the iudgement and approbation of God: in the next, his owne: and in the last, his neighbours. 5Nowe the vaine-glorious man takes another course, first and principally ayming at the glorie and good liking of man, hauing small or no regard of the two other.

II. Excuse. There is a good boasting, which Dauid vsed, and that we may lawfully vse. Psal. 7. 8. Ans. Boasting is either 10lawfull, or vnlawfull. Lawfull boasting is in the Lord, when, beeing vrged and compelled, we confesse the good things that are in vsus, to Gods glorie. Of this read at large, 2. Cor. 11. Vnlawfull is, when men ascribe the gifts that they hauehave of God, vntounto themselues: or hauing gifts, do arrogate more vntounto themselues, 15then indeed they hauehave: or in a word, doe so esteeme of their gifts, as if they had not receiued them from God. And this is a damnable boasting.

III. Excuse. Gods blessings we may seeke for: and what 20are glorie and honour, but the blessings and gifts of God? Ans. There are two degrees of honour. The first is, the honour that eueryevery man hath in his place and calling. For eueryevery calling ordained by God, hath a glory annexed vntounto it: which beeing the gift of God, it may be both sought for, and enioyed. The other 25degree, is that which is aboue a mans place and calling, and that ought not to be sought for. EueryEvery person must content himselfe with the honour which is sorted vntounto his calling. Neuerthelesse, if God giuegive greater honour, he may accept it, but where God giues it not, there it must not be desired. It remaineth 30therefore, that vaine-glorie is a branch of pride, wherein men principally referre all there studies, counsels, indeauours, and gifts, to the honouring and aduancing of themselues.

The next point to be considered is, why he admonisheth the Galatians of vaine-glorie? Answ. The Galatians were men of 35vnderstanding and knowledge, and were adorned with many excellent gifts. Now, they that hauehave receiued good gifts of god, many times are most vaine-glorious, 2. Cor. 12. 7. Math. 6. 5. And whereas all other vices feed vponupon that which is euill, this vice of vaine-glorie, feeds vponupon good things. For a man sometimes p. 456will be proud, euen because he is not proud.

A third point to be considered, is, where vaine-glorie is to be found? Ans. It is no rare matter, for it is a common vice, and spreads it selfe farre and wide. Some there are, which neuer lift vp heart nor hand unto God at home, and yet the same persons in the publike assemblies, wil make as though they praied with 5great deuotion. And what is the reason hereof but this, that they are carried with a spirit of pride and arrogancie, seeking the commendation of men that behold them, rather then to approoue their hearts and consciences vntounto God. Of another sort 10are those, that hauehave beene old and ancient hearers of the word, who notwithstanding, doe little, or not at all profit, either in knowledge, or in good life: and the cause is not in the Gospel, or in the dispensers of it, but in themselues: because they receiue not the Gospel for it selfe, but for the praise and commē dation 15of men, and for the credit & account they are in, by reason of Christian profession.

The last thing, is the remedie of pride and vaine-glorie; which is the rather to be thought vponupon, because it is a great impediment of Christian louelove. This remedie consists partly in 20meditation, and partly in practise.

Remedies in meditation, are these. 1. God resisteth all proud persons, and giues grace to the humble. 1. Pet. 5. 5. the reason is, because the vain-glorious man, seeking himselfe and not god, robbes God of his honour. Thus the proud Pharisie exalting 25himselfe aboue the poore Publican, went away lesse iustified, that is, not approoued of God, as the Publican was. 2. It is the worke of the deuill, to puffe vp the mind with selfe-liking, and conceit, that thereby he may worke mans perdition. Gen. 3. 5. But God worketh contrarily: for he therefore abaseth men, that 30he might in his good time, the more exalt them. 3. There is no religion in that heart, that is wholly bent to seeke the praise of men. Ioh. 5. 44. And the man that desires to be talked of, and admired by others, doeth thereby in effect giuegive notice vntounto all the world, that his heart is not sound in the sight of God.

Remedies consisting in practise, are: first, an indeauour to acknowledge the great Maiestie of God, and withall our own basenesse, and vilenesse before him. 2. We ought to ascribe all good things we hauehave, or can doe, to God alone, and nothing to our selues. For in all that befall vsus, God is the principall agent, p. 475our selues are but tooles and instruments in his hand; by right therefore the commendation belonges vntounto him, and not to vsus. 3. In all actions and duties of religion, first we must indeauour to approue our selues to God, and the next place is to be giuen to man, not contrariwise. 4. when we are reviled we must rest content; whē we are praised to our faces or otherwise 5we must take heed. For then Satan standes at our right hand to puffe vsus vp, and consequently to ouerthrowe vsus. It is a a true saying, that Temptations on the right hand are far more dangerous, then those on the left. In the fift place, Pauls reason 10to disswarde from this sinne, is taken from two euill fruits of it, Contention, and Enuie, prouoking one another, envying one another. Men that are ambitious, if they be crossed in their courses, grow contentious, if they prosper in the world, then are they enuyed by others. Read for this purpose the historie of Samuel and Saul, 1. Sam. 15. Seeing then vaine-glorie hath so badde 15fruites issuing from it, it must teach vsus to abhorre and detest it with all our hearts, and on the contrarie to seeke by all meanes possible to preserue and maintaine louelove in the whole course of our liues.

FINIS.