Exposition of Galatians, Exposition · Chapter 5
CHAP. V.
1 STAND faſt therefore in the liberty wherewith Chriſt hath made vsus free, & be not intangled againe with the yoke of bondage.
2 Behold I Paul ſay vntounto you, that if ye be circumciſed, Chriſt ſhall profit you nothing.
3 For I teſtifie againe to eueryevery man which is circumciſed, that hee is bound to keepe the whole Law.
4 Yee are aboliſhed from Chriſt whoſoeuer are iuſtified by the Law, ye are fallen from Grace.
5 For wee through the ſpirite wait for the hope of righteouſnes through faith.
6 For in Ieſus Chriſt, neither circumciſion auaileth any thing, neither vncircumciſion, but faith which worketh by LoueLove.
The happy condicion of a true Chriſtian.THE caſe of a chriſtian man ſtādeth thus: The horror of death, the terror of hel, the ſuttlety of ſinne, the frailty of the fleſhe, the might of the world, the power of Sathan hauehave naught to doe with him. For why? the fauor of God, the comfort of the ſpirit, the merit of the ſon, the force of faith, the nature of hope doe ſwallowe vp all thoſe former enimies, and terrible inuaſions.
For are we not a royal race, children of choice, ſons of the promiſe, wheritours wt Iſaack, a freed and a free people, manumitted from the Law, and ſet at liberty by Chriſt? Iohn. 8.36.Whom the ſonne freed, they are free without queſtion.
The apoſtle hath inculcated this heauenly doctrine both in plain words often, & likewiſe by ſundry parables, as alſo by certain ſpecial euentes in the family of Abraham, and thereupon he willeth the Galathians to bee wiſe and couragious to mainteine their liberty, to ſtand to it, yea to die in the quarell. A million of liues were well loſt in ſuch a cauſe, and yet not loſt, but well and wiſely laide forth.
This liberty is no humane freedome, as from the Turkes Gallies, or Spaniards Mines, or ſuch like Aegyptian Slauery, but a liberty of conſcience from a ſpiritual thrall and euerlaſting damnation.
Chriſtianitie is not made as Lincy-Wolſey, of diuerſe matters.The purchaſe of this liberty, as wee ſay, coſt whot water: nay, my brethren, it coſt the ſhedding of the precious bloode of the ſonne of God, and of the Lord of glory, and therefore ſtand to it (ſaith Paul) quit your ſelues like men, looſe not this liberty, entangle not your ſelues with the yoke of bondage. There is little reckoning made of me. But ſay that I Paul tolde you, that, if you bee circumciſed ſince the date of that ceremony is expited, and with the entent to ioyne the Lawe with chriſt, which your falſe teachers bear you in hand you ought to doe, ſay that I ſaid it, and you ſhall find it ſo, that Chriſt cannot profitte you, and that thereby you are euen aboliſhed from Chriſt, and fallen from Grace. For as the Oke and the Oliue will not growe in one hole, ſo hee that leaneth (as Iohn did) vntounto Chriſt, muſt rencunce Moyſes Lawe, and onelyonly cleaue to Chriſt, and to his grace alone: For as Sara and Agar cannot dwell in one houſe, ſo the liberty of chriſt, and the ſeruility of Moſes cannot reſt in one hart.
*1 Sam. 5.The Philiſtines by force may bring the arke of God into the Temple of their god, but the arke and Dagon wil neuer agree, and our patches and out-worne ragges are not ſutable to his ſcarlet weed. His new wine will hauehave newe bottles, and his wine wil not be mixed, and as his ſacred *Ioh. 19.41.body was laide in a monument, where neuer man was laide, ſo his perſon is there receaued, where nothing is receaued but his perſon, and he that is a Chriſtian is nothing but a Chriſtian: hee is a not Iewe and a Chriſtian, but hee is a Chriſtian.
Agrippa in the Actes Act. 26.29.was induced to become almoſt a Chriſtian, but (almoſt) contented not Paul, and Paul wiſhed, that all men were chriſtians, not almoſt, but altogether ſo. For he that is not altogether ſo, is in no part ſo. There is no *1 Cor. 1.13.diuiding with Chriſt, neither yet of the Lawe. For the Law requireth all or none.
Becauſe Paul would not ouerbear them with his owne name and authority, he ſheweth withall aboundantly that the natures of the Goſpell are contrary & cannot agree. And that the rite of circumciſion vnderunder the law, requireth the obſeruation of the whole law, & ſo the falſe Apoſtels taught them but the obſeruation of the whole Law was imposſible, yet vponupon a ſuppoſal. If it could bee obſerued, then fare-well Chriſt, and fare-well Grace.
But verſ. 5. The ſpirit enſtructeth our hope not to truſt in our ſelues, but teacheth vsus to expect a righteouſneſſe thorough faieth in Chriſt. Which faith verſe 6. knoweth no difference between circumciſion and vncircumciſion, for chriſt is the ſauiour of al that beleeue in him thorough faith. And becauſe there were euen then at that time falſe motiues concerning names of thinges aequiuocè and doubtfully termed, which indeede were not anſwerable to their appellations, Paul deſcribeth for our better vnderſtanding, how we ſhall knowe a true faith, to wit, by the operation thereof by louelove. Faith is a faith which woorketh by charity.
De vniuerſ Iuſtificati. doct. lib. 8. cap. 29.This Paraphraſe is plaine and ſenſible, and might ſuffice, but that Maſter Stapleton and papiſts wil not ſuffer the plaineſt ſcriptures to paſſe without their obſcure glozing and endleſſe corruptions. Inſteed of [which worketh] he ſaith which is wrought by charity. For he telleth vsus vppon his knowledge in the greeke, that the verbe (operatur) in graeco habet ſenſum paſſiuum, non actiuum, hath a paſſiue ſenſe in greeke, and not an actiue. This paſſeth. And not an actiue?
Henry Steeuen incomparably better skilled in the tongue than maſter Stapleton, in his greek *Tom. 1. con. 12.31.Lexicon ſaith that in the new teſt…ment, foreign is found alſo in the actiue ſignification, and in the Epiſtle of Saint Iames Iam. 5.16.foreign is an effectual operatiue and actiue praying: is it not? And your Latine tranſlation is [operatur] which is actiuely taken we geſſe. And date you preſume to for go the ſame, directly againſt your own trent decree, in that reſpect? But you may doe what you liſt, to mainteine your fancies.
But let vsus fellowe you, and ſee what reaſon may lead you to think that Paul ſhould require a faith wrought by charitie. And by the way bee it remembred that your ſelues date not ſo tranſlate it. For though your Rhemiſh men in their notes iumble about that your meaning, yet their note is beſide the text, and they tranſlate it, as wee doe, viz. That it is [faith which worketh by charitie] and not, which is wrought by charitie.
But now conſider if Paul would hauehave charity work vp faith, and faith to be wrought vp, and to be perfected by louelove, to what purpoſe were that ſpeech but to ouerthrowe the whole tenour of his former endeuour? For hee ſheweth that wee are not iuſtified by the Lawe, and namely therefore not by circumciſion, leaſt by the admisſion of circumciſiō, we ſhould become debters of the whole Lawe, both morall and ceremoniall. And if you marke, louelove and charity by reaſon of the large extent thereof reaching euen to both the tables, is called the perfection of the Law: ſo that in requiring LoueLove, he ſhould alſo exact the whole Lawe, which hee purpoſely laboureth to exclude in the caſe and action of iuſtifiyng, and therefore veryly LoueLove is not the worker, or former of faith, but faith alone iuſtifieth, and this iuſtifieng faith actiuely woorketh through louelove, ſtil I ſay, not in the act of iuſtifieng before God, but in the actions of good liuing in the world. But thus Maiſter Stapleton you can ſet men a woorke to confute theſe childiſh babies of fro-warde wranglers.
7 Ye did run wel: who did let you that you did not obey the truth?
8 It is not the perſuaſion of him that called you.
9 A litle Leauen doth Leauen the whole lump.
10 I hauehave truſt in you thorough the Lorde, that ye wil be none otherwiſe minded: but hee that troubleth you ſhal beare his condemnation whoſoeuer he be.
11 And brethren, if I preach circumciſion, why doe I yet ſuffer perſecution? Then is the ſlaunder of the croſſe aboliſhed.
12 Woulde to God they were euen cut off which doe diſquiet you.
In Leuiticus Leuit. 10.9.Aaron abſtained from wine for the time hee ſacrificed, whereby was inſinuated the great ſobriety, and marueilous diſcretion is required in them who are to deale in Gods affaires. And as diſcretion is requiſite, ſo is diligence neceſſary, and courage needeful. Al theſe vertues were in Paul in the higheſt degree. Wee hauehave found it ſo, and ſo hauehave obſerued them not once, nor twiſe, but ſundry times as we hauehave gon along.
The Galathians ranne wel, Paul cheerefullie encouraged them in that race. There are ſtumbling blocks of offence laid in their way. Paul ſeeketh to roule them aſide, or elſe helpeth them to ouer-ſtride them. And to that end he reacheth them his hand, nay his hope and hands (no doubt) helde vp to the Lord moſt earneſtly in their behalfe.
Iacob neuer tooke the toile to obtaine to wife either of Labans daughters, that Paul taketh to wedde & marry the Galathians firmely to Chriſt, to whome they were eſpouſed.
But there was, 1. ſome ſecret leauen to ſeaſon them in a contrary doctrine, 2. & likely there was one a more notable troubler of them, than the reſt, though they were 3. many, who much diſquieted theſe Churches.
The leaſt part of the leauen of quarrelers is ouer dangero….1 Of the leauen Paul willeth to beware, euen of the leaſt part thereof. Men make ſmal reckoning of ſmal ſinnes, yet the leaſt forfite, forfiteth the whole leaſe. The litle leaking may drown the ſhip: one litle pinte of vineger marreth a pipe of wine: a litle leauen ſowreth the whole lumpe, and cauſeth it to ſwell, and neuer leaueth till it hauehave brought the whole lumpe to be of his own nature, viz. to be of a ſoure, poutting, and proud condition.
2 An example hereof may be euen hee whom Paul ſcriketh at, he who perſwaded them contrary to their callings, who was that notable turmoiler of them. Of whom Paul ſaith, who euer he be, there is a higher than he, there is a iudgement ſeate hee cannot decline, but ſhall and muſt abide the verdict that God will giuegive vponupon all ſuch.
3 Of this man & generally of the reſt which purpoſely made a conciſion, and a rent in the Church of God, like vnruly fiſh breaking the net. and diſordering all, Paul wiſheth in reſpect of gods glory, & the Churches commodity, that they were euen cut off. A heauy wiſh. But a neceſſary, when priuy lurckers, and whiſpering corrupters are otherwiſe like to contaminate all.
Wo to them by whom offences come. And yet there muſt come offences, there muſt be hereſies, and there ſhalbe enimies: hereſies to try our faith, and enimies to proue our patience.
*Inwarde contention worſe than outward perſecution.And while the wind bloeth but into the houſe, there may be meanes to keepe it forth: but when it is bred in the houſe, and while the contention is within the womb of Rebecca, the contention and ſtrugling is felt with a moſt ſorrowfull feeling, & who can abide it?
And yet lo, herein is patience, and herein is great wiſedome, patience in praying to God, and wiſhing of him that he would take his own cauſe into his own hand; wiſedome in prouiding remedies conuenient, according to our callings.
If any man be giuen to contend, wee hauehave no ſuch cuſtome in the Church of God: if any man be like the Salamander that liketh and liueth beſt in the fire, I ſay in the fire of vnneceſſary ſtrife, which is not, certainly, which is not taken from the Lords Altar, truely for mine own part I cannot but ſay, and pray, ô my ſoul enter not into ſuch Councels.
Elias ſeruant ſawe a litle clowd,1 King. 18.44. as it were a mans hand at firſt, and afterwards the heauens waxt thicke and blacke and clowdy, and a great ſtorme enſued. I can not prognoſticate what ſtormes may come (God be thanked euer who hath graunted ſo long a calme) but if they muſt needs come, and cannot be diuerted, which I moſt wiſh, then I pray God they fal vponupon that ſea, and vppon thoſe troubleſome waters, from whence they riſe.
Browne the ſchiſmatique.I wil not ſo ſpeake in clouds, but that you may know whom I meane directly: In deed I meane the man whoſe opprobrious pamphlets, I take, ſome of you hauehave, or hauehave ſeene: I meane Brown, that ſhameles reuiler of our Sacraments, a railer at our miniſterie, that ſaucy reprocher of the ſtate and Parlament by name, and the very diuider, as much as in him lieth, of the body of Chriſt, which is his Church.
The nature of ſchiſme where it entereth, and what means it vſeth.Marke what I tel you: the nature of ſchiſme is euer to hunt after, and to enter the places where religion is moſt planted: and becauſe the affections of weomen are great where they take, the old Phariſie, the cunning Ieſuit, the peeuiſh Schiſmatique alwaies inuade widowes houſen, and young wiues companies, ſpecially of the richer ſort: and when deuotion hath fore-poſſeſſed their minds, either the one way or the other, then come they with their intemperate heate, inflaming the aire prepared alreaby ſo, that it may be incenſed.
Gaine by ſchiſms.And as theſe men feed theſe weomens humors, ſo theſe weomen fill theſe mens purſes, and they gaine more by ſchiſme, than they coulde by vnity, and to that ende in ſteede of true preaching, of ſound doctrine, onelyonly certaine debates impetrinent, are handled among a ſort of the infirmer ſex, and the regiment and ordering of eueryevery thing are demurred and decided priuatly in places, where ſome one woman or other can finde the husband inclineable, or elſe where the woman is venterous & wil and doth giuegive, giuegive (for they cal it giuing) largely to heare of theſe matters, & of theſe only. And within a while the open Church is refuſed, & ſecret conuenticles taken vp, charity is brokē, & al is turned to an eger ſharpnes of ſpeech ſometimes againſt preaching at Pauls, Reading in towns, or ſtudieng in Vniuerſities, & generally againſt the whole order of this Realme. This is a ſecret ſouring Leauen, this is not as Elizeus meale to ſweeten the bitter, but as gal added to the ſweete, to make it moſt bitter, and like a roſted Onnion cut and laid open, ready to take eueryevery euil ſent in the houſe, where it can finde the leaſt ſuſpicion thereof.
If there be any imperfection amongſt vsus, as I am ſure there is none vrged as an additament to Chriſt, and the *Articles agreeed vponupon &c. anno 1562. Artic. 20.Scriptures which were a caſe to by in: but if there be any in other matters, ſhal the corne ſay, I will not grow but in the fielde where no weedes growe? I will not heare them, which teach well, and which teach all the trueth in faith, but not al the truth which I coūt truthes in other reſpects? And therefore brag and vaunt, I had rather defie al and liue alone.
In the body there are wertes and deformities of diuers ſorts, ſome may bee cut off with eaſe, or with no great paine: otherſome ſeeme to bee deformities and be not, but in the eies of ſome, and yee if they were, I ſay not, better a miſchiefe than an inconuenience, but better an inconuenience, than an intolerable miſchiefe. And theſe ſchiſmes, theſe angry biles, theſe inſufferable plagues will grow to an intolerable miſchiefe, if they be not cut off (as Paul wiſheth) or ſome other way qualified and aſſwaged. But this much by the way and vponupon iuſt occaſion.
13 For brethren yee hauehave beene called vntounto libertie, only vſe it not as an occaſion vntounto the fleſh, but by louelove ſerue one another.
14 For al the Lawe is fulfilled in one word, which is this, thou ſhalt louelove thy Neighbour as thy ſelfe.
15 If yee bite and deuoure one another, take heede leaſt yee bee conſumed one of another.
16 I ſay walke in the ſpirit, and ye ſhal not fulfil the luſts of the fleſh.
17 For the fleſhe luſteth againſt the ſpirit, and the ſpirite againſt the fleſhe: and theſe are contrary the one to the other, ſo that ye cannot doe the ſame things, that ye would.
18 And if ye bee led by the ſpirit, ye are not vnderunder the Law.
The Galathians as they were to recognize the ſtate wherein they were placed, and the condition whereunto they were called, and therein to liue & die, & to ſtand to that: ſo yet becauſe licentious men may ſoon abuſe the liberty of the goſpel, Paul deliuereth foorth a caueat, and maketh as it were a circle, leaſt men take an exorbitant, and a wandering courſe in the waies of their ſaluation.
Grace hath ſuperabounded, but ſinne may not therefore abound. Abraham and Abrahams race is iuſtified and ſette at liberty by faith, by the promiſe in the ſeede through fauour and grace from our ſinnes, as likewiſe alſo from the olde ceremonies, ſhall wee therefore ad ſinne to ſinne, and liue as we liſt, and luſt after the fleſh, and offend eueryevery weake one, being called to lead a life after the ſpirit, and that in perfect louelove and brotherly charity? Phy for ſhame.
The nature of man is prone to ſuperſtition, and bent to ceremonies, and ready to take any other way to Heauen than God himſelfe preſcribeth.
Of old, Spiridion biſhop of Cypris, Sozo. lib. 1. c. 11.a man moſt renouned & known by fame, whē in a faſting time a ſtranger came to him cōſidering circumſtances; he willed his daughter (for he was maried) to dres ſuch prouiſion as he had, to wit a peece of bacon: & when it was ready, himſelfe did eate and bad his gheſt doe the like and take part: the ſtraunger refuſed ſo to do, becauſe he was a Chriſtian, nay ſaieth Spiridion, foreign, by ſo much the rather thou ſhouldeſt not refuſe. All things are cleane to the cleane.
The Scriptures are plaine. And I ad, God is not the god of meats, he careth not for fiſhers more than for butchers, for ſalt fiſh more than for powdred beefe, for meates too or fro. Touch not, taſt not, were Iewiſh ſeruices, wee are free as Spiridion ſaid, euen becauſe we are Chriſtians, and ſo are wee free from the fleſhely groſſer yoke of the whole Law, euen becauſe we are Chriſtians, but yet not to liue after the fleſh without the rules of the Law, and beſide the orders of charitable and duetiful conſideration.
A Chriſtian is moſt free, and moſt bound.In two woordes (I may ſeeme to ſpeake contraries, but mark what I ſay) yea, 1. A Chriſtian is the only freeman. 2. Againe a Chriſtian is as much bound, though not ſeruilely bound, as anie man els.
1 Concerning the curſe of the Lawe, the degrees and wilfulnes of ſinning, the ſlauery of ſathan, the feare of death, the thrall of ceremonies, old or new, and the bond of damnation, a chriſtian man is a free-man.
2 On the otherſide, not onelyonly to ſerue God, whoſe ſeruice is perfect freedome, but alſo to ſerue one another, a Chriſtian is moſt bound of al men. Which kind of ſeruice is no ſlauery, but a willing ſeruice and dewty, and not a compelled doing and ſeruitude, becauſe al is and ſhould bee in a louely performance labored and contended vntounto.
To induce men hereunto, the reaſons are very forcible. 1. The commaundement to louelove. 2. The excellency of louelove. 3. The inconuenience in not louing.
1 If God command, what ſeeke we farder? Ego, Dominus, I am the Lorde, is the concluſion which God euer maketh either in his prohibitions or precents: and Hely taught Samuel to ſay, that which we al muſt ſay, Speake on Lord, thy ſeruant heareth, and by hearing is meant obedience in hearing.
LoueLove and Charitie.2 The excellency of louelove appeareth herein: that louelove God, and louelove man alſo, louelove God and man, and the perfection of the Law could require no more. Of ſo large a compaſſe is louelove, and of ſo excellent a quality.
But yet the Apoſtle doth not diſpute nowe whether a man can louelove in the higheſt degree, but what hee muſt endeuour to doe being freed from his imperfection, and wanting the perfectneſſe, which is required.
If we could louelove in that meaſure we ought, in that ſort we ſhould, and in what manner the Law commandeth, then might we fulfill the Lawe no doubt. But we hauehave a diſcharge from that perfection, for we are not vnderunder the Law, but yet not without releaſe from contending to perfection, for thereunto the ſpirit leadeth, and louingly conduct…h vsus al along.
By the ſpirite is meant the firſt fruites of the holy Ghoſt, the effects of grace, and power of chriſt working in chriſtians: which becauſe ſome relickes of the old man remaine in vsus, which the Apoſtle calleth the fleſhe, alas this fleſh luſteth againſt the ſpirit, ſo that we cannot doe what wee would, and therefore not what we ſhould. For many times we wiſh to doe leſſe than we ought, and yet let vsus euer endeuour to doe the moſt. Herein the onelyonly way is to go the wayes of louelove, and charity. For louelove thinketh nothing harde, though it be neuer ſo hard.
In louing, as the heauens are placed aboue the earth, ſo the God of heauen is to be beloued aboue al his creatures. And yet loke what louelove we duly and orderly ſhew to our neighbour, hee accepteth as doone to himſelfe, ſo that in him and for his ſake, wee performe it throughly, as vſually wee would to our own ſelues.
Man hath a natural *Selfe-LoueLove forbidden.philauty and ſelfe-louelove, but God requireth not the euil kinde of louelove, whereby alwaies and eſpecially in the laſt daies men ſhalbe louers of themſelues, but the high degree of hartines in louing others, euen as our ſelues, the Law would hauehave.
Eate not thy bread alone by thy ſelfe, breake it to the poore. Break it with diſcretion, but breake it. Iudas the traitors voice was, what will yee giuegive me? Cain asked, am I the keeper of my brother? And why not the keeper? But God ſaue eueryevery innocent Abel from ſuch keepers.
Yet indeede no man hath greater charity than to giuegive his life for his brethren. I deny not the greatnes, Magis aut minus non variant ſpeciem, greatnes or litlenes doth not alter the queſtion, it is charity to louelove, and it is the nature of true charity to lay downe our liues for the good of our neighbours, euen as Chriſt Ieſus did, all that hee did, not for himſelfe, whether in his birth, Nobis natus, hee was borne for vsus, or in his life, nobis datus, he was giuen to vsus, or at his departure, Expedit vobis, it was expedient for you that hee ſhould aſcend. All the actions of our Sauior were commodious and profitable for vsus, & not behoouefull for himſelfe. Let no man ſeek his own, but the wealth of others, ſaith the Apoſtle. LoueLove loueth our neighbours all, yea and aboue our ſelues.
I need not reſolue you who is your neighbor. The Samaritane in Saint Luke, Luc. 10.in compasſion and true louelove ſpareth neither his wine, nor his oyle, nor his perſonal pains, ſetting the wounded man on his owne beaſt, and bringing him to the Inne, and taking farther order for farther charges requiſite, knowing that there was a mutuall neighbourhoode, not euer by neerenes of place, but for neceſſity and extremity of pure neede. And he that loueth cannot lacke the vnderſtanding to diſcerne who is a neighbour. LoueLove is wiſe, and LoueLove is euer willing to doe any good to any man to the vttermoſt.
The inconuenience of diuiſion.3 If the excellency of louing bee ſo great, the inconuenience of not louing cannot bee little. And in not louing is not ment a meere want of charity, but which euer enſueth, where charitie wanteth, a preſent enducement of the contrarie quality.
And where the cōtrary affections raign, there is ſnarling and biting and deuouring, and a plain conſuming one of the other. For the diuided houſe cannot endure. And it is an euil land that deuoureth their own inhabitants, and the ſpirit of the lord doth not lightly reſt in theſe whirlewind-ſpirits, ſuch as troubled the Galathians, and turmoile impertinently eueryevery place where euer they come without lawefull and neceſſary cauſe, as if they were made of wild-fier to enflame and burn vp the world. O Lord if it be thy wil, take away al iuſt occaſion of miſlike, & quench all their furies, which ſeeke occaſions there, where none are offered. The dew and grace of thy holy ſpirit can doe al this, may it pleaſe thy goodnes to grant vsus this fauour, in Chriſt Ieſu. So be it, Amen.
19 Moreouer the works of the fleſh are manifeſt, which are adultery, fornication, vncleanneſſe, wantonneſſe.
Albeit the roote of ſinne be deepe, and the corruption of fleſhly hidde and lurke in the inwarde parts, yet the woorks thereof are not obſcure, but euident to the ey, big, groſſe, open and manifeſt, ſo that a man may ſoon know that the tree is naught by the vitious fruits it beareth. And if a man may iudge of the workman by his workes, ſome of the woorkes of the fleſh, are adultery, fornication, vncleannes, wantonnes.
Fornication Adultery.Wantonnes breedeth vncleannes, vncleannes breaketh forth into ſinful fornication, where the partes are ſingle, and into abominable adultery where either party offending is a married perſon. By the Law of God the adulterer and the adultereſſe ſhal dy: moriendo morientur: Leuit. 20.there ſhould bee no remedy. There were Lawes among the Gentils to the ſame effect. But Iuuenal complaineth, Lex Iulia dormis? May not wee rather, Lex Iehouae dormis?
Whether Adulterie ſhould be death.There is a great deale of queſtioning about this matter, whether the penalty of adultery muſt neceſſarily bee death or no, for it may be, and that it deſerueth there is no queſtion.
GiueGive me leaue to ſay thus much, that if it were death, adulteries woulde bee fewer, quarrels of marrying againe after adultery, the adultreſſe liuing, would not be ſo rife, and louelove to the certaine vndoubtedly known and only children, would be much increaſed betweene the Parents.
If a man ſteale xij. d, hee ſhall bee hanged, if a man abuſe twelue mens wiues, yet he may liue.
The peace is broken in my Ox, or Horſe, is the peace kept when my wiue is defiled, & my daughters deflored?
Other vices ſwarme, but this is a Noes flud. Young men are no niggards: Olde men are no waſters: countrimen are no ruffins, nor townſmē quarrelers. But old and yong, towne and country had neede to looke better to this vice.
There is no good giuing place to a flattering ſinne. Nature is frail, and the fleſh luſteth againſt the ſpirite, and there is no ſirding at all for a man that ſtandeth vppon a Pinnacle. Wherefore all cauſes, yea al occaſions of this way ſinning muſt be deuoyded.
Praeparatiues to vncleannes,Shal I be plain? or why ſhould I not? painting of faces: friſling of hair: mōſterous ſtarcht ſupported rufs: pride vponupon pride in apparel: exces of diet: minſing dances: wanton geſtures: ribaldry talke: amorous ditties: vaine diſcourſes: Venus court, and the Pallace of pleaſures, and the like wherein there is no Pallas, no wit, verily no true wiſdome: all theſe for the moſt part, are nothing but the miniſters many times of much vncleannes: and the Apoſtle who cannot abide any wantonnes, would he tolerate theſe enormities? Go to the commandement, and ſtudy wel the precept, Thou ſhalt not commit adultery, and theſe follies, theſe preparatiues to adultery will ſoone be forſaken.
As our Sauiour,Iohn. 8.4. when talke was about the woman that was taken *foreign.in the act, hee ſtooped downe, and wrote on the ground, ſo I could deſire to ſpeak as if it were vnderunder a vaut in moſt ſecret termes for the amendment of this ſinne, but the works of darknes are become bould, and men are not aſhamed of their turpitude and ſhame, and they can looke thorough a white ſheete, and neuer bluſh.
The Iſraelites made of the houſe of God the houſe of iniquity: the Iewes of the temple of God a denne of Theeues: but theſe offenders make the Temples of the holy Ghoſt, and the members of Chriſt that ſhould bee, the members of an harlot and the Temples of the holy Ghoſt they make to be the cage of vncleane birds, a very ſty for hogs, and a ſtable for horſe, that neieth after that which is none of his owne. O Lord, were it not better, or is it not the nature of mariage, & thine holy ordinance, that for the *1 Cor. 7.2.auoiding of fornication, eueryevery man ſhould hauehave his wife, and eueryevery woman her husband, and beeing in that honorable ſtate, ſhould keepe themſelues from ſtrange fleſh, ſhrouding themſelues from all inconueniences vnderunder the broad vine leafe of thine owne planting?
If any man or woman among vsus hauehave offended herein, let neither him nor her henceforth ad drunckennes to thirſt, let him not walowe in this mire any more; let him riſe vp by repentance, let him vomit out by confesſion this ſurfeiting: and let him deepely conſider that he is made after the image of God which he ſhould not deface: that he is the member of Chriſt, which he may not proſtitute, and that our bodies are as an holy place if we know ſo much, euen the Temples of the holy ſpirite: which howe it is greeued with theſe tranſgresſions, it hath beene told you at ſundry times.
20 Idolatry, witch-craft, hatred, debate, emulations, wrath, contentions, ſeditions, hereſies,
21 Enuy, murders, drunckennes, gluttony, and ſuch like, whereof I tel you before, as I alſo hauehave told you before, that they which doe ſuch things, ſhal not inherit the kingdome of God.
Paul entendeth not to make a iuſt beadrol, and ful computation of all ſinnes that eyther were in the Galathians, or might ariſe out of the fleſh, or els to marſhal eueryevery vice and diſorder in a preciſe order.
Certaine manifeſt enormities are onelyonly touched, and in the end he addeth [and ſuch like] and of them al he denounceth that they wil weigh a man to hell, and exclude vsus from heauen, if they bee not ſeene vntounto, and therefore hee forewarneth, and redoubleth his warning. Careful forewarnings import an euident foreſight of imminent danger.Wherein in is exemplified 1. The diligence of the miniſter, to foretell, and foretell againe, euer to crie and neuer ceaſe: and 2. The imminent daunger of ſinning, appeareth by the earneſt warning. For what ſhooter would cry aware aware, when the arrow commeth nothing neere the ſtanders by? What workman vnderſetteth the houſe that ſtandeth ſure? What Phyſicion carefully cureth him, that needeth no cure, and is not ſick? Pauls double care doth euidently argue their manifold peril.
It were ouer-long vppon the onelyonly naming of many ſeuerall faultes to enter long diſcourſe in particular, becauſe there are ſundry proper textes in Scripture more fit for ſuch purpoſes.
Idolatrie.Notwithſtanding in a word to goe ouer eueryevery thing: the next work of the fleſh is Idolatry, wherof before.Pag. 156. And therefore thereof I ſay no more, but bleſſed be the Almighty God, who hath remoued al hil Altars, idoll Prieſtes, and ſuch late Idolatry as was not heard of, neither in Babylon, nor in Aegypt it ſelfe.
Babylon thought that her Gods did eate, but Popery thought and taught that God was eaten, chewed with teeth, ſwallowed with throte, and (I abhorre to vtter it) conueied into the bellies of worſe than men.
Of old Aegypt Iſrael learned to worſhippe a calfe, and when Moyſes was but a ſmal while abſent, and though he left be hind him a ſufficient curat, yet the people would needs hauehave it ſo, and they contributed their very eare-rings to make, and they made an idoll. But that Idol-calfe was not comparable to the Popiſh Idol-cake, which they fall downe before, and adore the woorkmanſhip of mans hands, and ſay, my Lord, and my God to a peece of bread, nay to round and white, and they know not to what.
Witchcraft.The next woorke of the fleſh heere ſpecified is witchcraft. Which is a bad ſory craft, and a ſinful occupation. Yet whether any ſuch thing be or no, ſome hauehave conceaued ſome doubt. But they who ſay that there be no witches, conſequently ſay alſo that there is no witching. But if there be anie witchcraft, there muſt needs be witches. And if there could be no witching, why doth our Apoſtle cal witchcraft a work, and a thing of importance, debarring vsus from the inheritaunce of heauen.
As wel may they ſay, that enuy, enmity, hatred, adultery and murther, &c. are not at al, as well as witchcraft. For al theſe offences are iointly written in like letters, and Paul ſaith that theſe are things manifeſt, and as it were Printed in Capitall letters.
A wiſe Dſcouerie of witchcraft. To make it a little more manifeſt to weake eies, that cannot diſcerne much in this caſe, were not amiſſe, but vnlearned prophane ſilly-folly fables ſhoote farre wide of ſuch a mark.
Not to go beyond my text: wichcraft is naught, ergo it is: witchcraft is forbidden, ergo it is: for if it were not at al, why is it forbidden as being, and being naught?
Sainct Paul Gal. 3.1.borrowing a ſimilitude from a thing without controuerſie knowen to be, and that could naturally lend the ſpeech which he ment to borow, queſtioneth with theſe Galathians, and aſketh who had [ſpiritually] bewitched them and dealt with them ſo in ſpiritual matters to diſtort, trouble & *foreign.infect them, as there was no queſtion but witches deal by Gods ſecret ſufferance in caſes external of witching effections, yet no farther than God permitteth, and moſt times nothing ſo far as eueryevery body vponupon priuate fancy many times vainly imagineth.
Moſt of the vices which follow, are hatred, and debate, emulations, wrath, contentions, ſeditions, hereſies, enuy, murthers &c.
Where a man hateth, it is an eaſie matter to fall at variaunce both in common weale matters and Church cauſes. And where ſinne entereth, it forceth to goe on, and neuer reſteth, in any meane degree.
The ſanctified fleſh, doth not ſanctifie, but the polluted polluteth. Hagg. 2.13.A litle wormwood maketh honny bitter, twiſe ſo much honny cannot ſweetē ſome litle iuyce of wormwood. Sinnes growe apace and goe by heapes and thraues together the broad way: hatred, debate, emulations, wrath, altogether &c.
Sinne groweth quicklie and goeth on forciblie.In the booke of Ioſue Ioſh. 7.Acam confeſſed that hee ſaw, coueted, tooke and buried in his tentes the Babyloniſh weede and the ſickles of ſiluer, From ſeeing the curſed thing, he proceeded incontinently to coueting, from coueting, to conueying it to himſelfe, and hiding it in his tentes expreſtie againſt the Lords commandement, in ſo much that ſin may ſay as Caeſar ſaid, Veni, vidi, vici, I come, I ſee, I conquere, (as you may ſee in eueryevery particular ſin.) In the turning of an hand, I conquer where I come, and I conſume where I conquere, and neuer reſt, but as the fier, till I hauehave waſted all. I hate, and where I hate, I ſtriue, and ſtrife, hatred, emulation, wrath, contention, ſedition, enuy proceede to open murdering of ſoules by hereſies, and of bodies by cruell handes, euen like as they report of ſome kinde of horſeleach that turneth into a ſerpent, and that ſerpent becommeth a fiery Dragon.
But (my brethren) wil you hate, & muſt you be angry? Beholde I ſhewe you matter to occupie theſe affections vponupon. Enter into thine own ſoul, ſummon thine owne conſcience, controule thine owne doings, and be angry with thine anger, hate all hatred, and if thou wilt murther, murther thy ſinnes, and ſit in iudgement againſt thy ſelfe, abhor all impiety, idolatry, hereſies, ſchiſmes, and ſectes, &c. God hath ſpoken it, Paul hath written it, that fleſh and blood, the works of the fleſh, ſhall not inherit the kingdome of God.
It is an inheritaunce, and therefore free, and a kingdom not prepared by mans meriting, but yet wilfull ſinners ſhall not enter, much leſſe inherit this kingdome.
The vncleane body, the polluted, the vncharitable & reſtles man, the irefull ſinner, and contentious humor, cannot inherit the reſt of God, his kingdome is but for fit ſubiects. This inheritance is only prepared for dutiful heires, for the generation of the chaſt, for Godly mindes, for peaceable children, for haters of hatred, and louers of peace.
Drunkennes. Gluttonie.The two laſt faults are drunkennes and gluttony, the one maketh in the body a ſinck, the other a dung hill. For deuoiding of them both, hee ſayd well who faide: Nature is contented with litle, and Grace with leſſe. The wateriſh, mariſh, and plaſhy groundes breedeth nothing but frogs, and toades, and ſuch like vermine: and the full bellie bringeth foorth onelyonly a fumy, ſmoky, foggy ſenſe. The kingdome of God which is aboue ſenſe and reaſon, conſiſteth not either in the ſuperſtitious refuſing, or ſeruile abuſing of meates or drinkes, and lightly hee who farceth the body, ſtarueth the ſoule.
And this is a ſingular infirmity of ſinful fleſh, that is either caught vp in a whirle-poole, Touch not, taſt not, or ſunk in a quicke ſand, let vsus eate, and drinke like Epicures and belligods, for to morrow we ſhal dy, and there is an end. Nay not ſo: for as you who ſo offend, ſhall bee excluded the inheritance of euerlaſting life, ſo ſhall you alſo for ſuch enormities be tormented for euer in endleſſe paines, without repentance.
The rich glutton in the Goſpel goeth gaily, fareth deliciouſly eueryevery day, al purple aboue, ſilcke within, diet moſt exquiſite. He taketh his reſt in idlenes, eateth in gluttony, quaffeth in drunckennes, paſſeth the time in *foreign.iocondnes. But Lazarus lieth after another ſort, being ſicke and coulde not ſtand, but was faine to ly downe at the gate, and lay in open ſight euen at the gate, & was no counterfet, but ful of ſores, and not able to driue away the dogges, and a ſmall almes would hauehave ſerued him, for he was but one perſon, and he required no great matter, but a fewe crommes, and euen ſuch as fell from the rich mans table, but this rich man releeueth him not: himſelfe and his eate all, drinke all, or waſtfully ſpill all. But was this all?
This proude greedy Hauke, or rather Rite, that was thus pruned and trimmed eueryevery day, thus curiouſly fed, ſo carefully kept, thus gorgiouſly vſed, in fine he dieth ſoudenly, and ſtraite he plumpeth downe to hell, and there is detained in euerlaſting torments, and ſo is ſtoried to be for an enſample to al that ſo egregiouſly delight to pamper the fleſh, and cram the body.
22 But the fruite of the ſpirite is LoueLove, Ioy, Peace, Long-ſuffering, Gentlenes, Goodnes, Faith,
23 Meekenes, Temperance: againſt ſuch there is no Lawe.
24 For they that are Chriſts, hauehave crucified the fleſh with the affections and the luſts.
25 If we liue in the ſpirit, let vsus alſo walk in the ſpirite.
26 Let vsus not bee deſirous of vaine glory, prouoking one an other, enuieng one an other.
Contrary cauſes produce contrary effectes. The fleſhe and the ſpirit are contrary, and therefore the workes of the one, and the fruites of the other are contrary. And therefore alſo theſe fruites of the ſpirite, come not at all from the contrarie cauſe which is the fleſh, but from the ſpirit alone, which doth incubate, fructifieth and woorketh in our nature, otherwiſe not onelyonly barren of good woorkes, but quite repugnant to all goodneſſe. For in whom the fleſhe ruleth, you heard howe it worketh: but whom the ſpirite guideth, you ſee what fruits ſpring thence, & only thence: to wit: LoueLove, Ioy, Peace, and eueryevery gracious vertue.
The caterpillers of the Orchard where theſe fruits ſhould grow, were the aboue named vices. Paul diſtinctly noteth three in the ende of this Chapter: 1. Ambition. 2. Contention. 3. Enuy.
1 Euerie thing hangeth in the ambitious mans light. 2. The contentious man is neuer content, 3. But the enuying eye is not posſibly quiet.
Ambition.1 Ambition is a tree that groweth in euerie ground, rooteth deepe, and ſpreadeth wide, eſpecially being watered with folly, ſelfe-louelove, and pride.
For as humility, contentation, lowlineſſe, are ſeldome found: ſo an aſpiring minde, as the catching bramble reſteth and prooueth in eueryevery mans breſt.
The baits of pomp are ſondry, the weak brain of man is fanciful, fleſh is ſoone puft vp, and there is leauen enough in the world to make it riſe and ſwell. And ſet but a beggar on horſebacke, and he will ride a gallope. Yea our nature is as the vntamed colt, except it be kept in and held ſhort, and rained hard, there wil be no rule. The towne, the country, the great City, generally all fleſh hath an ouer-weening thought of it ſelfe.
When the Peacoch vieweth her fowl feet, ſhe laieth downe her proud feathers, and yet a litle after forgetting all that, ſhe pranketh vp herſelfe as before; In like manner when God toucheth vsus ſomewhat neare, doubtleſſe the godly ſtoupe full low, & fall downe flat as Paul from his horſe, but being raiſed vp againe, wee doe not euer conſider thoroughly by what ſtrength we were raiſed, and when he remoueth his hand, wee ſtrait forget that it was euer laide vponupon vsus, and to what end, to wit, to teach vsus humbleneſſe, meekeneſſe, ſobriety, patience, and al goodnes for euermore.
The laſt enimy that the Godly in Chriſt ſhall ouercome, is death, but one of the laſt, and that not the leaſt, is a vaine conceit, either of being vaine, or tending to vaine glory.
And this is a general fault, yea the very heardman thinketh as well of his horne, as of the ſiluer trumpet, the minoe in the freſh water is as proud as the whale of the ſea: the pricking fruitles * thiſtle is as high minded as the profitable Cedar.
Auſtine in his *Lib. 6. cap. 6.confeſſions agnizeth plainely his imperfection in this behalfe, in ſenſe confeſſing thus: I gaped full wide after promotion, honour, gaine, a good mariage and the like, and in ſeeking to ſatisfie theſe my luſts, I endured many a hard brunt, much bitternes, and ſundry dangers. On a day I was to make an Oration before the Emperour or Gouernour, therein I tooke not a little pains to depaint out his praiſes, therby entending to purchaſe ſome fauour and credite, and opinion of credit with his honour.
But as I was in the way, and while my head was ful, and my hart heauy, and I as it were with child, til this wind were vented, and I deliuered of that, which I had conceaued, I met a beggerly drunkē rogue, that ſang ful merily, and was marueilous excesſiue pleaſaunt. I ſtoode and conſidered the man, and compared his ſtate. At laſt I began to reaſon with my companions, that it went far better with this fellow, than it fared with me, by how much mirth is better than ſorrow, a gladſome hart, than a heauy ſoule: and albeit it might be ſaid that the ioy I might conceaue of my learning were to be preferred, verily I muſt confeſſe where that fault ſecretly wringeth, alas my learning, knowledge and ſtudy, is more bent to pleaſe, than to profit, to ſpeak to the eare, than to the conſciences of men. And this is a very vanity.
And though the druncken mans mirth may ſeeme more vile than a fancy of vaine glory, yet it is not ſo. For to glory, but not in the Lord, is the greateſt ſhame. To ſeeke to bee great, but not in Chriſt, is the weightieſt ſinne. To ſtriue for honor in the kingdom of humility, is worſe than a drunkennes.
Againe, the begger getteth a penny or two eaſily, and ſo a drunkennes of ſo ſmall a charge, is ſoon diſgeſſed with one nights ſleep: but the price of vaine glory is ouer-coſtly, and the giddines it bringeth, is not ſo ſoone concocted. I goe to bed many nightes and riſe many a morning, yet ſtil my drunckennes is the ſame it was &c.
Thus could Auſten bethink himſelfe, and ſuch was his humble confeſſion to God, and ſober conference with his companions. And this did hee turne the ſinne of another to the reformation of himſelfe. And herein is true wiſedome, and who can ſo doe, can do as much for the auoiding of this ſinne as I can ſay, if I ſhould pen all that was exemplified and debated more largely by the fall of Adam, the confuſion of Babel, Hamans gallowes and Abſolons tree, and the reſt of ſuch like ambitious heads hung vp in ſight and view of al, to deterre men from this aſpiring ſin, whereby many get vp hardly, and come down headlong, and leaue behind them a ſhamefull remembrance in their ruines.
Contention.2 The ſecond principall bile in the body of the Church or common weal is Contention. For though ambitiō be euer contending, yet eueryevery contention is not ambition. For a contentious nature wil ſtriue for a ſtraw, and except he ſtriue, hee cannot liue. Iſmaels hand muſt needes bee againſt eueryevery man, though eueryevery mans hande be againſt him againe euen for that cauſe, becauſe he is contentious.
I neuer ſpeak to rebate true zeal, and to make men as we term them, rebated proteſtants, or to blunt the edge of good contending. For it is a good thing to ſtriue for good things.
If the cauſe be gods, if it be a cleare caſe ruled by the Scripture, if it be a matter of faith & truth that is oppugned, contend, but yet wiſely, according to the place of thy calling, and the ability of thy perſon in al orderly proceeding.
If it be an oth matter, a ſtatute of your towne whereunto you are ſworne, a peece of your charter, a common vtility touching your hoſpital, and the benefite of many, contend, and ſpare not, yet lawfully and warily, for contention euē in a good cauſe is an edged toole, and muſt be warily dealt withall. And the meeke anſwere refracteth anger, & remedieth all many times, as the ſoft woolpack or featherbed deadeth the gunſhotte and breaketh the ſword. But the froward nature enioyeth nothing but vnquietnes. And happy are they that bleſſe him who curſeth them.
Againe, if thou ſee a theefe ſtealing, and thy neighbor ſpoiled, if thou bee ouer mannerly in making out the freſh purſuit, and ſo conceall the treſpaſſe, thou art an abetter of euil, and a maintainer of theft, and guilty before God, who euer thou bee, and in this reſpect it is better to be reputed a buſie iuſtice than a quiet gentleman.
Againe, if thou knowe the haunt of practiſing Recuſantes, of perilous Ieſuits, and traiterous Prieſtes, and ſayeſt in thine heart let him that is a cold blow the cole, I wil be no buzy-body, nor contentious accuſer, I am no officer, I am no keeper of my brother, euen ſo ſaid Cain. But in attaching a traitour, eueryevery man is an officer, and eueryevery man is bound to giuegive in euidence. And art thou a keeper of thine owne life, and ſoul? Then care for thy neighbour, care for the weale-publick, care for the mother of our Country, care for the Church of Chriſt, as carefully as for thy ſelfe, and ſeeke to tread vpō thoſe ſpiders that would poiſon a whole Realme. If it were thy priuate caſe, thou wouldeſt beſtir thee; and yet thy priuate caſe is infolded in the common: & therefore ſtriue and contend to the vtmoſt. For the end of this ſtrife is perfect peace.
Enuie.3 The third caterpiller was Enuy. As charity is not ſuſpicious, to miſtruſt the worſt, ſo enuy miſconſtereth al, & controuleth eueryevery thing. If there be any good thing in a man, it is an eye-ſore to the enuious man. If there by any fault, it is meate and drink to him, he hath ſomewhat to alleage, why he ſhould generally miſlike.
Where this vice rooteth, it is the mother of murther, the cōfuſiō of nature, the enemy of frindſhip, the baniſhment of vertue, the very ruine and beſtruction both of the enuied, and the enuious, and Sathan who thrue Adam out of Paradize, thrue himſelfe firſt by enuying out of heauen.
And yet ſuch is the cecity and blindneſſe of Adams children, that ſome who woulde ſeeme moſt perfect, thinke that perfection conſiſteth in this, that they cā ſpeak moſt bitterly againſt their betters, and if his or his noſe driuell, they ſee it, but their owne iſhues of blood paſſe from them without any ſenſe.
There were in Auſtines time, that were pale with faſting, but blew with enuy; abſtained from wine, but were drunken with poiſon.
Enuy is compared to ſmoke, which goeth vpward, and yet not verie high, but skimming vppe and downe, and ſo doth enuy. For no meane man enuieth the Prince, or Pieres of the Realme. And as the ſmoke vaniſheth away when it riſeth to any height, ſo if a man be paſt reach, enuy manie times turneth into flattery, and when a man is dead, enuy entreth not into the graue.
While men hauehave the preſence of an auſtere, ſincere and godly wiſe men, O wee ſay he is too preciſe, he reproueth our waies. When he is departed, then we can ſay, we ſhal neuer hauehave the like.
So that euidently Enuy is a thing which is conceaued by the eye, or the care: as when Caine ſaw the Abels ſacrifice was accepted, he enuied his brother, and proceeded to the ſlaughter of Abel. And euen ſuch was the rage of this fury, that neither brotherly affection, nor the immanity of the fact, nor the feare of God, nor the greeuouſnes of the puniſhment could withhold him from committing the treſpaſſe.
In the firſt of Samuel we read how the ſoul of Ionathan was knit to Dauid, how Micol loued Dauid, as her beloued husband, how the people had Dauid in deſerued admiration for his noble Acts, how the daughters of Iſrael receaued Dauid comming from the conqueſt with Muſick and inſtruments, ſinging, Saul hath ſlain his thouſand, and Dauid his ten thouſand.
Dauid indeed behaued himſelfe valiantly, and wiſely, the people and the weomen gaue him his due. But what followeth vponupon this?
Saul looketh awry vponupon Dauid, and waxeth exceeding wrath at the faburden of the ſong, in ſomuch, that the morrow after the euil ſpirit came vponupon Saul.
But Dauid endeuouring to doe good for euill, plaieth vppon his harpe, wherein he was skilled, and ſeeketh by al meanes to aſſwage his Maſters maladies. But what doth Saul? He riſeth vp, and throweth his Iaueling with full purpoſe to naile his faithful ſeruant faſt enough vntounto the wal.
In which ſtory at large we ſee enuy no doubt bred vponupon an inwarde corruption, but ſtirred vp greatly by the ſight and commendation of the good things in Dauid, and therin wee ſee how hee chafed in mind and hee changed his countenance, and it caſt him into a raue.
And albeit wee reade that Dauids playing did ſomtimes qualifie his troubled ſpirits, yet al that Dauid could doe, as the conquering of Goliah, his cunning on the inſtrument, his valiantnes againſt Gods enimies, his familiarity with Ionathan, his mariage with Micol, his fauour with the people, his ſparing Sauls owne perſon in the den, all theſe things could neuer ſcoure out the ruſt, doe awaie this rancor, and make cleane the glaſſe of his conceat, whereby he might hauehave diſcerned a true ſubiect, a faithful ſeruant, an excellent, and an innocent perſon.
Yea, the moe Dauids giftes and graces were, and the more he was proſpered of God, and liked of the people, all theſe was more wood to the fier, and farther matter for his enuious imagination, to fret it ſelf vponupon: euen as in the fable of the ſnake comming into the ſmithes forge, and finding a file there, & ſeing it had teeth, thought nothing ſhould hauehave teeth but it ſelfe, and began to licke it, and licked ſo long til ſhe had licked off her tongue: ſo Saul could neuer be quiet, and Dauids good deeds ſuccesſiuely following ſtill one vponupon another, encreaſed Sauls greefe and out-rage continually ſo much the more as the fier burneth, and in burning conſumeth it ſelfe: ſo was it with Saul, and ſo is it with al enuious men.
One of the philoſophers for a puniſhment, could wiſh to the enuious perſon nothing, but that hee might hauehave many eies and eares to ſee and heare, the good haps and proſperity in other men. For then is he lanced and cut, and pearced with ſuch euentes, as it were with kniues and arrowes, and ſharp weapons on eueryevery ſide, where he diſcerneth any good.
Who euer he were that wrote thoſe collations ad *Serm. 18. Aug. Tom. 10.fratres in Eremo, among recital of ſundry enſamples that Baſil and Cyprian and others had touched before him, as of Caius enuying the ſacrifice of …el, which was accepted, Eſaus enuying Iacob …, when yet hee had ſold it, the Patriarkes enuying of Ioſeph, for their fathers liking, and Sauls enuying of good Dauid &c. Amongeſt other parables hee likeneth enuy to the worme in the greene gourde, that ſhadowed the prophet, to the worms in Manna, that marred the Angels foode, to the frogs in Aegypt in their faireſt parlers.
Among the reſt, he compareth an enuious man to the Phoenix, and they ſay, there is but one bird of that kinde. In deede it were to bee wiſhed that there were neuer ſuch a Phoenix at all as enuie is.
The ſtory or the conceaued opinion of this bird is: that ſhe gathereth togither the drieſt and ſweeteſt ſticks of Synomom, and the like, and carieth them vp to ſome high mountaine and hote place neere the ſunne, and with flapping her winges vp and downe ouer the pile of ſtickes ſhee incenſeth them, and enflameth her ſelf withal, and both burn in one fier.
And this is right enuy, which to burne another mans houſe ſetteth his owne houſe on fier: and to put out both another mans eies, wil be deſirous at leaſt to looſe one of her owne, yea and is content that her owne bowels may be eaten out, to bring forth a viperous effect.
Paul teacheth vsus a fairer way that we prouoke not one another, but that we preuent one another in giuing honor, and enuying no man, and neuer contending, but vppon neceſſary, and butifull occaſions, crucifieng the fleſhe, which woulde otherwiſe rancle and feſter; and the affections of the fleſhe which will boile and ſeeth, and the luſtes of the fleſhe which againſt the true liberty of the ſpirit.
And thus if we liue in the ſpirit; the life of the ſpirit is the death of the fleſh, and backwarde, the life of the fleſhe, is the death of the ſpirite, which maketh a man as colde as a ſtone, and as ſtiffe as a dead man, that wee cannot wagge, much-leſſe walcke in the waies of Godlineſſe. of righteouſneſſe and temperate behauiour in any good path. But the Lorde loueth a bodie, that is deade to ſinne, and hee altogether delighteth in the ſoule, that liueth through his ſpirite: For without his ſpirite, wee cannot liue.