Galatians 5:24

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 second 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 Christian? 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 accomplished 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 vs to resigne our selues to Christ, and to suffer him to raigne in our hearts: and to take the yoke of the Gospel vpon vs. But alas, it is farre otherwise with many of vs. For some liue in the transgression of the very law of nature, so farre are they from obseruing the Gospel. Others thinke 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. They 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 haue a Lordship ouer them.

II. If thou be Christs, then commend thy soule, and life, and all that thou hast, into the hands of Christ. This was the practise of Dauid, Psal. 22. of Christ vpon the crosse: of Paul, 2. Tim. 1. 12. And this practise is the onely 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 vnto 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 disposing 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, Mans 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, and 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, loue 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 vineyard. 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 loue of his 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. It is either the action of Christ, or our action. Crucifying, which is the action of Christ, is threefold. The first is, vpon 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 second is, in vs, 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 our 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 to our selues Christ crucified: and that is to beleeue not onely that Christ was crucified for vs, but that we also were crucified with him. Where this faith is, sinne shall no more haue domion. The second is, to beate downe the flesh by the sword of the spirit: 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 euery 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 any 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 haue many good 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 their 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 crucifie 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 points 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, haue crucified, &c. II. What must be crucified? Ans. The whole flesh, with euery inordinate affection and lust. This makes against them that flie and 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 onely mourne for our corruptions, but also hate and detest them in our selues.