Commentary on Galatians 1-5, Chapter 5 (2 of 3)

Commentary on Galatians 1-5 · Chapter 5 (2 of 3)

p. 396Here we see the fidelitie of Paul: if he had sought himselfe, his honour, profit, or pleasure, he would not hauehave taught any doctrine that should hauehave caused persecution. The like minde must be in all teachers, nay in all beleeuers, who are to receiue 10the Gospel for it selfe, without respect to honour, profit, or pleasure.

Paul addes further in way of defence, that the scandall of the crosse was not abolished. Hence it followes, that the Gospel must be preached, though all men be offended. God must not 15be displeased though all men be displeased. Act. 5. 29. Indeede Christ pronounceth … woe against them by whome offences come: but that is meant of offences giuen, and not of offences taken: of which Christ hath an other rule, Matth. 15. 14. Let them alone, they are the blind leaders of the blind.

Againe, by the offence of the Iewes, we see the mind of men, who cannot be content with the death and passion of Christ, vnlesse they may adde workes, or something els of their owne, for their iustification and saluation. Thus doe the Papists at this day: and the like doe many of the ignorant people among 25vsus, that will be saued by their good dealing, and their good seruing of God.

Touching the imprecation in the 12. verse, three questions are to be propounded. The first is, whether Paul did well thus to curse his enemies? I answer, yea: for first we must put a difference 30betweene the priuate cause of man, and the cause of God. Now Paul accurseth the false Apostles, not in respect of his owne cause, but in respect of the cause of God; and not as his owne enemies, but as the enemies of God. Secondly, we must distinguish the persons of euill men. Some are curable, 35and some againe are incurable, of whose saluation there is no hope. Now Paul directs his imprecation against persons incurable. And he knew them to be incurable by some extraordinarie inspiration or instinct, (as the Prophets and the rest of p. 397the Apostles did in sundrie cases) and hereupon he curseth sometime euen particular persons, as Alexander the coppersmith. 2. Tim. 4. 14. Thirdly, we must distinguish the affections of men. Some are carnall as rash anger, hatred, desire of reuenge, &c. some againe are more spirituall and diuine, as a zeale of Gods glorie, and of the s…tie of Gods church. Now 5Paul in pronouncing the curse, is not carried with a carnall affection, but with a pure zeale of Gods glorie, and with the same spirit by which he penned this Epistle.

The second question is, whether we may not curse our enemies 10as Paul did? Ans. No: for we hauehave not the like spirit to discerne the persons of men what they are▪ and our zeale of Gods glorie is mixed with many corrupt affections, and therefore to be suspected. We in our ordinary dealings hauehave an other rule to follow, Matth. 5. blesse and curse not. If we dare goe 15beyond the limitts of this rule, we must heare the speach of Christ, ye know not of what spirit ye are. Luc. 9. 55.

The third question is, how we should vse the imprecations that are in the psalmes of Dauid, as Psal. 109. and in other places of scripture? Ans. they are to be directed generally against 20the kingdome of the deuill: and they are further to be vsed as Prophecies of the holy ghost comforting his Church, and procuring a finall sentence vponupon the enemies of God.

The word which is translated, disquiet, is to be considered: for it signifies to put men out of their estate, and to driue them 25out of house and home, as enemies doe when they sacke and spoile a towne.

By this we se that the doctrine of iustification by workes or by the law, is a doctrine full of danger and peril, because it puts men out of their estate in Christ, and ber…aues them of their 30saluation in heauen. Therefore let all men flie from the religion of the Papist, as if they would flie from an armie of Spaniards or Turkes.

Contrariwise, they that would prouide well for themselues and their posteritie, and plant themselues in a good estate, 35must take this course. They must cōsider that there is a citie of God in heauen, the gates and suburbes whereof be vponupon earth in the assemblies of the Church: that this citie hath many roomes and habitations, & many liberties: that the law wherby this citie is ruled, is the whole word of God, specially the p. 398doctrine of the Gospell. In this citie is all happines, and out of it there is nothing but woe and misery. Enter therfore into the suburbes, of this citie of God: as ye professe the Gospell, so subiect your mindes and consciences, and all your affections to it, and be doers of it in the exercise of faith, repentance, new obedience. Thus shall you hauehave a good estate in Christ, & ioyfull 5habitation in heauen.

13. For brethren ye hauehave bin called to libertie: only vse not your libertie 10as an occasion to the flesh: but by louelove serue one another.

The first part of the Epistle touching the faith of the Galatians is ended: and here beginnes the second part touching 15good life, and it continues from this verse to the 11. verse of the sixt chapter. In it Paul doth 2. things: first he propounds the summe of his doctrine, & then after makes a particular declaration of it. The summe of all is propounded in this 13. v. 20in which Paul first setts downe the ground of all good duties, and then 2. maine rules of good life. The ground is in these wordes, brethren, ye hauehave bin called to libertie. And it must be noted, that as these wordes are the foundation of that which followes, so are they also the reason of that which goes before, 25and therefore Paul saith, for brethren, &c. The 2. rules are in the words following: One in these, vse not your libertie as an occasion to the flesh: the other in these, doe seruice one to another by louelove.

In the ground of all good duties, namely the calling to libertie, 304. things are to be considered. 1. who calls. 2. who are called. 3. what is the calling of God. 4. why it is here mentioned by Paul.

To the first, who calles? I answer, God the father in Christ by the spirit, for he is absolute Lord of all his creatures: & therfore 35he may call out of the kingdome of darknes into his owne kingdome whome he will. And it is God alone that calleth the things that are not, as though they were. Rom. 4. 17.

The second is, who are called? Ans. All they that any waie answer the calling of God, for Paul saith indifferently of all p. 399the Galatians that they were called. Now men answer the calling of God, some in profession, some in heart, & some in both. And all these are said to be called, yet with some difference. The calling of God is directed first of all and principally to the Elect: and then in the second place, it pertaines to them which are not Elect, because they are mixed in societie with 5the Elect. And hence ariseth a distinction of the calling of god, sometime it is operatiue: because God signifies and withall workes his will in the Elect: sometimes againe in respect of others it is only significatiue, when God reueales his will to men, but spares to worke it for iust causes knowne to himselfe.

The third point is, what is the calling to libertie? Ans. An action of God translating men from the kingdome of darknes to his owne kingdome. It hath 2. parts, inuitement and admission. Inuitement is, when God offers remission of sinnes & life euerlasting to them that beleeue, outwardly by the preaching 15of the Gospell, inwardly by the inspiration of heauenly desires. Admission is, when men are entred into the kingdome of grace: and it is either outward or inward. Outward admission is made in baptisme. Inward admission is, when men are taken 20out of olde Adam, and by faith ingrafted into Christ: for by this ins…tion into Christ, men are made reall members of gods kingdome.

The last question is, why Paul mentions the calling to libertie in this place? Ans. It is the ground of all comfort, by it Paul 25comforts the Corinthians, 1. Cor. 1. 9. Againe, it is the ground of good life. Therefore Peter saith, be ye holy as he that hath called you is holy. 1. Pet. 1. 15. And Paul, walke worthie the calling wherewith he hath called you. Eph. 4. 1. If the calling of god doe not mooue vsus to amendement of life, nothing will doe 30it.

We in England hauehave heard the calling of god more then 40. yeares: and yet very few of vsus are mooued to change and amend our liues. This shewes our Atheisme and vnbeleefe: here is almost nothing but heauing, shouing, and lifting for the 35world. Some are held captiues of their couetousnes, some of their pride, some of their damnable and fleshly lusts: and all this shewes that few or none, so much as dreame of a calling to spirituall libertie.

The first Rule followes: Only vse not your libertie, as an occasion p. 400to the flesh.

The sense. Flesh] hereby the Papists vnderstand Sensualitie or carnall appetites: but hereby is ment the corruption of all the powers of the soule, euen of reason and conscience. Paul saith, that the wisdom or vnderstanding of the flesh is emnity to God. Rom. 8. 7. fleshlines therefore pertaines to the vnderstanding. 5Againe, he saith of some that they are puffed vp in the mind of the flesh, Col. 2. 18. and he willes the Ephesians to be renewed in the spirit of their minds. Eph. 4. 23.

The meaning then of the rule is this, vse not the benefit of 10spirituall libertie as an occasion to the flesh to liue according to the flesh. Here I consider three things, what is the abuse of libertie? where is this abuse to be found? and what is the right vse thereof?

The first question is, what is the abuse of Christian libertie? 15Ans. To vse it as an occasion of fleshly and carnall libertie: & that is done 3. waies. The first is, when men make more things indifferent thē god euer made. Thus the Corinthians vsed fornication as a thing indifferent. 1. Cor. 6. To many in these daies drunkennes and surfetting is but a thing indifferent. Men 20vse not to distinguish a thing indifferent and the vse of it: but they commonly thinke that if the thing be indifferent in it selfe, then also the vse of it is indifferent. Thus all abuses of meat, drinke, apparrell, all rioting and gaming, dicing and carding, &c. are excused by the names of things indifferent.

Secondly, our libertie is abused by an immoderate vse of the gifts of god. The vse of them is immoderate 3. waies, first in respect of time, as when Diues fared deliciously and was arraied in rich attire eueryevery day. Thus many gentlemen and others offend, when they turne recreation into an occupation. Secondly 30the gifts of god are immoderatly vsed, in respect of themselues; as when men Exceed in eating and drinking, as the prophet saith, Deut. 29. 19. adding drunkennes to thirst. Thirdly, in respect of the callings and conditions of men: for eueryevery man is to vse the gifts of God according to his place and condition. They 35then offend, that beeing but meane persons & liuing by trades, yet for their diet and apparrel, are as great gentlemen & gentlewomen.

Thirdly, liberty is abused when the blessings of God are made instruments and (as it were) flagges and banners to display p. 401our riot, vanitie, ostentation, pride, for this cause sundry things, whereof some are indifferent in themselues, are condemned. Isai 3. 16.

The second question is, where is this abuse? Ans. Euen among vsus in England. It is the fashion of men to take vntounto themselues a Toleration of sinning some vponupon the pacience 5of God, others vponupon the doctrine of the gratious Election of God, saying that they will liue as they list: because, if they be Elected to saluation, they shall certenly be saued whatsoeuer they doe. And some there be that take occasion to continue in 10their sinnes, vponupon the mercy of God in the death and passion of Christ. A certen dweller in this towne of Cambridge made awaie himselfe. In his bosome was found a writing to this effect, that God did shew merciemercy on great, grecuous, and desperate sinners: and therefore he said that he hoped of mercy 15though he hanged himselfe. Of this mind are many ignorant persons who perseuering in their sinnes, yet perswade themselues of mercy: because they hauehave heard that Christ died for mankind. And thus the death of Christ is as it were a licence or letters patents to commit sinne. Againe, great is the abuse of 20meat, drinke, and apparell. To Elias there came an Angell and said, arise and eate. 1. King. 19. 7. but to the men of our daies. there had need come an Angell and saie, cease to eate, cease to drinke, cease to game.

The third questiō is, what is the right vse of Christian libertie? 25Ans. It stands in 2. things: first of all we our selues must be renewed and sanctified To the pure all things are pure. Tit. 1. 15. The person must first please God before the action can please him. The second is, that beside the lawfull vse of the creatures we must hauehave a spirituall & holy vse of thē. The lawfull 30vse of the creature I call the politick vse therof cōmonly allowed & takē vp among men. The spirituall vse is whereby we receiue & vse the creature as from the hand of god the father in Christ according to his will and word. And the Godly are not to seperate the one vse from the other, but are bound by vertue 35of the 3 commandement to take vp an holy vse of eueryevery gift of God. When Noe came out of the Arke, so… soone as he sett foote vponupon the earth he built an altar, offered sacrifice, and called on the name of God: not only for this end to worship god, but also to sanctifie the earth and all the creatures of God vntounto p. 402his vse. The like did Abraham when he come into the land of Canaan. And to this end we must obserue. 5. rules. The first, that the creatures of God must be sanctified by the word and praier. 1 Tim. 4. the word must shew vsus, what we may doe: and praier obtaines the doing of it. The 2 rule: we must be circumspect lest we sinne in the vse of the creatures. In this respect 5Iob sends for his children after they had feasted together, & he sanctifies them. Iob. 1. 5. The 3 rule: we must vse the gifts of God with thankesgiuing. Rom. 14. 6. Commonly in these daies there is no feasting or reioycing, vnles all memorie of god 10be buried: for that is said to breed melancholy. The 4 rule: We must suffer our selues to be limited and moderated in the vse of our libertie, partly by the law of the magistrate, & partly by the law of charitie, in the case of offēce. I say in the vse: because liberty it selfe is inwardly in the conscience: and the vse of it is often 15in the outward action: and therefore vnderunder the order of humane law. The 5 rule: Our liberty must be vsed for right ends; as namely the glory of God. 1. Cor. 10. 31. the preseruation of nature, & not the pampering of the flesh. Rom. 13. 13. the good of our neighbour. Rom. 12. 13.

Make conscience to obserue this rule: and the rather, because the holie and spirituall vse of Christian libertie, is a signe & token that thou art in the kingdome of God, & a true member thereof: as on the contrarie, the abuse of Gods blessings shewes thee to be still in the kingdome of darknes. When men 25fell things of great worth for a little value, and then afterward giuegive themselues to rioting and spending, we commonly say that they are theeues, and no right owners of the goods which they solde. The like may be said of them that abuse spirituall libertie that they are but vsurpers, and no right owners of it.

Lastly, it must be obserued that this rule hath 2. branches. The first is, that we must not minister to the flesh any occasion of sinning. The second is, that we must giuegive no occasion of sinning by meanes of Christian libertie.

The second maine rule followes, Serue one an other by louelove: 35For the right cōceauing of it, I will propound three questions. The first is, why is this rule propounded in this place? Ans. It sets downe the end of all Apostolike doctrine, as Paul sheweth. 1. Tim. 1. 5. the end of the commandement is louelove out of a pure heart, good conscience, faith vnfained. Here men commonly vnderstand p. 403by the commandement, the morall law. That is indeed a truth, but it is not the meaning of the place. In the third verse Paul sets downe a commandement or denunciation to Timothie, that he and the Pastors of Ephesus, teach no other doctrine, but the doctrine of the Apostles: then in the 5 verse he propounds the summe and substance or end of the foresaid 5commandement: in the 18 verse after a long antapodaton he inioynes Timothie to obserue it carefully. So then the end of al sound doctrine is louelove out of a pure heart: and all our Preaching must tend to this.

The second question is, what is the louelove of our neighbour, 10specified in this rule? Ans. It is an affection renewed, whereby we are mooued to wish well to our neighbour in the Lord. I say an affection, to consute Lombard, who saith that louelove is not an habit in vsus, (as other vertues are,) but the H. Ghost. I saie it 15is an affection renued to consute the Papist, who teacheth that we hauehave the true louelove of God & our neighbour by nature, and that we want nothing but the second acte or the exercise of louelove, which they saie is from grace. Further, I adde that louelove inclines vsus to wish well to our neighbour: for this is the formall 20and proper effect of louelove, and all this is done when we thinke well, speake and doe well, and that in respect not only of the bodie, but also in respect of the soule of our neighbour. Lastly I say, that louelove to our neighbour must be in the Lord. Because we are to louelove him in respect that he is a creature of God, and beares his image: and not in respect of honour, profit, 25or pleasure, which we receiue from him. LoueLove for such ends, is selfeloue.

The third question is, what is the vse of louelove? Ans. It serues to make vsus seruiceable to our neighbour. LoueLove seekes not her 30owne things. 1. Cor. 13. Christ was seruant to his enemies in bearing their sinnes vponupon the crosse. Paul that was free from all, became a seruant to all, to win some. 1. Cor. 9. 19. To Christ we are to doe seruice: and he hath put our neighbour in his stead, so as that which is done to our neighbour, shall be done to him: 35our neighbour therefore must be serued of vsus. And this is not against our libertie. For we are free inwardly in conscience, yet in the outward vse of our libertie, we must be seruāts to mē.

The vse. If we examine our liuer by this rule, we shall find that there is very litle power of religion among men. There p. 404are six sortes of men that liue in the breach of this rule. The first are vsurers, who lend for aduantage, when they should lend freely to them that are in need, these serue themselues and make a pray of all. The second sort are ingrossers, who gather in cōmodities to inrich themselues. The third sort are idle per sons of what degree soeuer, that spend their time in eating, 5drinking, sleeping, gaming: such are but vnprofitable burdens of the earth. To this sort I referre beggars and vagabonds. The fourth sort are Riotous persons that vse to goe from alehouse to alehouse, from tauerne to tauerne, and mispend that whereby they should maintaine their families, and be seruiceable to their 10countrie. The fift sort are Tradesmen, who in their dealings vse lying, dissembling, fraud, iniustice. They seeke nothing but their priuate aduantage. And this kind of men abounds in the world. The last sort are drowsie and carnall Protestants, who only seeke the things of this world, and neuer so much as giuegive 15good example to seruants or children, or any good counsell. Beside all this, it is the common fault of the world, for men to serue themselues, according to the common saying eueryevery man for himselfe, and God for vsus all. And the best men that are, if they 20examine themselues, shall find that they faile many waies, and come short in the duties of louelove to men with whome they liue.

This beeing so, we are to acknowledge before God this maine offence of ours: and to intreat for the pardon of it for 25Christes sake. And euer hereafter to change our liues, and to reforme them according to this rule. And that is done on this manner. EueryEvery man hath, or ought to hauehave 2 callings, a general, & a particular. The general is wherby we are called to be Christians. In this calling we are to do good to all men by teaching, 30admonishing, exhorting, and by example of good life. A particular calling, whereby men are called to some estate of life in the familie, Church, or common wealth. And according to the seuerall conditions of particular callings, must eueryevery man in his place, doe the good he can. The magistrate must vse his 35office first for the maintenance of the Gospell, and then for the execution of iustice. The minister must preach sound religion in louelove of the soules of men. The master of the familie must cause his househould to imbrace the Gospell, and frequent the exercises of religion. Lastly, eueryevery man that is in a trade or office, p. 405must apply himselfe to the vttermost of his power to do all he can for the good of his countrie: and he must so deale that he may be helpefull to all with whome he deales, and hurtfull to none. We are, or should be, trees of righteousnes: our fruite must be meate for others, and our leaues for medecines. We must be as candles that spend themselues to giuegive light to others.

14. For all the law is fulfilled in one word, which is this, thou shalt 10louelove thy neighbour as thy selfe.

Fulfilled] comprised. Rom. 13. 9. One word] One precept: for the H. G. calles precepts, words. It may be demanded, how the whole law should be fulfilled in the louelove of our neighbour? 15Ans. The louelove of God, and the louelove of our neighbour are ioyned together, as the cause and the effect: and the louelove of God is practised in the louelove of our neigbour. For God that is inuisible, will be loued in the person of our neighbour whome we see, and with whome we conuerse: And the first commandement 20of the law, must be included in all the commandements following: and thus the louelove of God is presupposed in eueryevery commandement of the second table: he therefore that loues his neigbour, loues God also.

Thou shalt louelove] vnderstand both the affection, and the duties 52of louelove. Thy neighbour] any one that is neare vntounto vsus in res…t of mans nature. Isai. 58. 7. though he be our enemy, yet i… by any occasion he be offered vntounto vsus of God, he is our neighbour.

As thy selfe] these wordes signifie not the measure of our louelove: as though we should louelove our selues in the first place, and thē our neighbour in the second place, for there are some cases in which we are to louelove our neighbour more thē our selues. As for example, we are more to louelove the soule of our brother, then our temporall life, and a good subiect is more to louelove the 35life of his prince then his owne life: here then the H. G. signifies, what must be the manner of our louelove; the word (as) signifies not quantitie, but qualitie: and that we are as truly and earnestly with louelove to imbrace our neighbour, as our selues.

p. 406The scope. The words cōtaine a reason of the second Rule, which may be framed thus: to serue our neighbour in duties of louelove, is the keeping of the whole law: therefore this seruice must carefully be performed.

The vse. Here we see that the end of a mans life is to serue God in seruing of man, for this is the summe of the whole law. 5Seruants are commanded in seruing their masters, to serue god, and to do whatsoeuer they doe, as vntounto God. Col. 3. 23. And so eueryevery man in his place, in dealing with men must so deale as if he were to deale with God himselfe. Therefore most men prophane their liues, when they make the scope and drift therof, 10to be the getting of riches, and honours. And though they hauehave great charges, that is no excuse, for the principal end of our liuing here is to performe seruice to men, and in this seruice to do homage to God, for which homage God will giuegive the honour and riches, which he sees to be conuenient for vsus.

Secondly, here we may obserue what is true religion and godlines, namely, to louelove and serue God in seruing of man. He that saith he loues God, and yet hates his brother, is a lier. 1. Ioh. 4. 20. And here it followes that to liue out of all societie of men, though it be in praier and fasting, (after Monkish 20fashion) is no state of perfection, but mere superstition: for that is true and perfect louelove of God, that is shewed in duties of louelove, and in the edification of our neighbour. Againe, the hypocrisie of sundrie Protestants is here discouered. If they come to the Church, and heare sermons, & frequent the Lords 25…, they thinke they may do afterward what they will; and many such are frequenters of tauernes, and alchouses, and are giuen to riot, and licenciousnes. But it is not inough for thee to be holy in the Church: thou maiest be a Saint in the Church, and a Deuill at home. True religion is that which 30shewes it selfe in thy priuate house, priuate dealings, and in the course of thine owne life: such as thou art in thy particular calling, such art thou indeed and truth, what showes soeuer thou makest before men.

15. If ye bite and deuoure one another, take heed that ye be not consumed one of another.

p. 407The sense. If ye bite] Here Paul alludes to the fashiō of wild beasts, as lions, wolues, &c. And by biting we are to vnderstand all iniuries in words, as railing, cursing, slandering, bacbiting, &c. Deuoure] here Paul vnderstands all iniuries in deed, or violence, euen to the shedding of blood. Take heed lest] here Paul signifies, that contentions & dissentions, breed 5the destruction and desolation of the Church.

The scope. These wordes are a second reason of the second rule drawne from the dangerous effect of the contrarie, thus. Contentions breed the desolation of the Church: therefore do seruice one to an other by louelove.

The contents, In the words Paul deliuers 3 things. The first is, that there were greeuous contentions in the Church of Galatia. The like also were in the Church of Corinth. 1. Cor. 3. The cause of the former contentions were differences in points of religion. Some of the Galatians (no doubt) withstanding 15circumcision, and the most of them standing for it. For herevpon great were the dissentions of the Churches in Iudea. Act. 15. 2. Obserue then, that vnitie is not an infallible and an inseperable marke of the Church of God. Vnitie may be out of the Church, and dissention in the Church, as here we 20see. It may be obiected that there is peace in the kingdome of God, and that there the wolfe and the lambe dwell together. Isai. 11. Ans. This is but in part verified in the kingdome of grace vponupon earth: and it is fully accomplished in the kingdome of glorie in heauen. Againe, it may be alleaged, that the Church 25is the companie of them that truly consent in one and the same faith. Ans. That is properly meant of the Catholike Church: but the case is otherwise in particular. Churches, where true beleeuers are mixed with hypocrites, wherevpon ariseth much dissention. And of true beleeuers, some are more carnall then 30spirituall: and that is another cause of dissention. 1. Corint. 3. 3.

The second point, concernes the qualitie of these dissentiōs, When Paul saith, if ye bite and deuoure &c. he signifies that they were fierce, and violent. And such commonly are dissentions 35for religion, as appeares by the persecution in Queene Maries daies, the heate whereof nothing could slake but mans blood. Againe, he signifies in these very wordes, that they were bru…ish, and beastlike, more beseeming wolues, lions, dogges, then p. 408men. This must teach vsus to detest railing, cursing, euill speaking, fighting, vnles it be in the case of necessarie defence, for by these actions we degenerate to the condition of beastes, and repell from vsus the worke of grace: for Christ of lions, wolfes, beares, hath made vsus his sheepe and lambes. Isai. 11.

The third point is touching the effect of contention, & that 5is the ruine & desolation of the Church. The diuision of the members among themselues is the dissolutiō of the whole bodie. Differences in points of religion, breed doubting: doubting hinders faith and inuocation, and the free course of the Gospell: and where these be hindred, the Church goes to decay. 10And by reason of the dissentions that be in these last daies, many liue as Atheistes, and will be of no religion.

By this we are to be admonished to studie and to vse all meanes to maintaine Christian peace and concord. Eph. 4. 3. To this end we must remember one generall rule. Rom. 12. 18. 15hauehave peace with all men. And withall we must obserue the cautions which Paul addes; one is, if it may be with good conscience, for there are some, with whome there is no peace, vnles we sooth them in their vices, or denie our religion, either in whole or in part. The second is, If it lie in you, for sometime men are 20accused, and must of necessitie defend themselues. These two cautions obserued, peace must be had with all men.

It may thē be demanded, why do not the Protestans make a Pacification with the Papists? Ans. we are content so to do in respect of ciuill societie, but not in respect of religion. We hauehave 25a commandement to the contrarie. Reuel. 18. 4. come out of Babylon my people, and touch no vnclean thing. where a pacification is made, both the partes must yeeld somewhat: but we may not yeeld in any point of our religion, to the Papists. In an Instrument of musick, the stringes out of tune are set vp, or set 30downe, to the rest: and the strings that are in tune are not stirred: Euen so the Papists are to turne to vsus, we are not to turne to them: our religion beeing the doctrine of the prophets, & Apostles.

Peace is three-fould, Church peace, Ciuill peace, Houshould 35peace. All these are to be maintained. Touching Church peace I giuegive 3 rules. The first is, that for the ending of differences in religion there must be conferences in a free or christian councell, the spirits of the prophets, is subiect to the prophet. 1. Cor. 14. …2. when p. 409there arose differences in the Churches of Iudea, the Apostles and elders came together to inquire of the matter. Act. 15. 6. And this is a thing much to be desired in these daies, specially in these Westerne partes of the world. It may be demanded, why did not the Protestants ioyne with the Papists at the councell of Trent? Ans. from the first session it was more then 6 yeares before 5any safe conduct was giuen to the Protestants: and at their appearing in the councell, exception was taken against their letters, and they dismissed. And when they appeared the second time vponupon new safe conduct, the councell was the next day reiorned for 2 yeares, And when safe conduct was giuen the 3 10time, the Protestant princes refused to send their diuines: because they had bin twice mocked. Moreouer the councell was not a free councell: because the Pope himselfe was both partie, and iudge.

The second rule. There must be a christian toleration one of an other Eph. 4. 2. here that we mistake not, I propound 2 questions. One is, in what must there be a toleration? Ans. A toleration presupposeth an errour or defect in our brother. An errour is either in iudgement, or manners. An error in iudgment, 20is either in the foundation of religion, or beside the foundation, in lighter matters: if the errour be in the foundation, there is no toleration of it. If it be in some lesser matter, a toleration is to be vsed according to the rule of the Apostle, if ye be otherwise minded God will reueile it. Phil. 3. 15. when others 25see not that which we see, we must not presētly cōdemne them, but tolerat their ignorance, till God reueile his truth vntounto them. Againe, errors in manners, be of 2 sortes, some without offence, as hastines, frowardnes, vaine gloriousnes &c. these we must tolerate. Pro. 19. 11. and others with open offence, 30and such admit no toleration. 1. Cor. 5. 11.

The second question is, to what ende must we tolerate the infirmities and ignorances of our brethren? Ans. Toleration must tend to the good and edification of men. Rom. 15. 2. We must not so tolerate as that we approoue of the least vice, or betray 35the least part of Gods truth.

It may here be demanded, whether there may not be a toleration for Poperie? Ans. No. The toleration of two religions in one kingdome, is the ouerthrow of peace. Againe, Poperie is a religion both hereticall and schismaticall. It may be said, that p. 410faith and conscience is free. I answer, though faith in the heart and conscience in it selfe be free in respect of mans authoritie: yet is not the publishing of faith and the profession of conscience free in like sort, but it stands subiect to the power of the Magistrate.

The third rule. EueryEvery man in his place, specially teachers must 5set themselues to build the Church. Iud. v. 20. Eph. 4. 12. Indeede the truth is to be defended: but marke how. The truth must be confessed, when time and occasion serues, without opposition: this done all contentions laid aside, we must set our selues 10to build the Church. And the rather Ministers of Gods word in England must remember this: because while we are striuing among our selues in sundrie points of difference, the Papist our common enemie, gets ground.

Touching ciuill peace, it must be remembred, that the peace 15and good estate of Ierusalem stood in this, that it was made the seate of Gods sanctuarie, and the throne of iustice. Psal. 122. When the Arke was in the house of Obed-Edom, all things prospered with him. Now in the new Testament the preaching of the Gospel, inuocation of Gods name, with the vse of 20the Sacraments, come in the roome of the Sanctuarie. Ciuill peace then is maintained, when men yeeld subiection to the Gospel of Christ, which brings peace to all that receiue it.

Touching houshold peace, I giuegive two rules. One is, that gouernours of families must vrge and compell all vnderunder them to admit, (at the least outwardly,) the practise of religion in the exercises 25of faith, repentance, new obedience. Thus did Abraham, Gen. 17. and Iosua, c. 24. They that doe not first of all consent in Christ, cannot consent among themselues. Secondly, it must be obserued, that a familie is the schoole of God, in which he will exercise our faith, inuocation, louelove, patience, long-suffering, 30&c. And there is more vertue to be seene in the well ordering of a familie, then in the pretended holines of Monkish cloisters.

Thus we see how we are to maintaine the vnitie of the Spirit in the bond of peace. For the better inforcing of this dutie, Paul Eph. 4. 4. giues seauen reasons: one bodie, one spirit, one 35hope of eternall life, one Lord, one faith, one baptisme, one father of all. It may be said, we are at peace, what needes all this adoe? Ans. The peace of many is peace in drunkennes, (called good fellowship,) peace in prophanes, and wickednes. This is p. 411the deuils peace, where he beares the sway. The peace of which I now speake, is in the Lord, and in the true worship of God: of which read Isa. 2. where men are saide hand in hand to goe vp to the Mountaine of the Lord, that they may heare his will, and ioyntly obay it.

16. Then I say, walke in the spirit, 5and ye shall not fullfill the lust of the flesh.

The scope. Here Paul returnes to the first rule v. 13. and shewes the waie, how it is to be obserued, thus. If ye walke in the spirit, ye shall not fullfill the lustes of the flesh: and when the lusts of the flesh are not fulfilled, there shall no occasion be giuen to the flesh, by the vse of Christian libertie.

The words containe two parts: a Rule, walke in the spirit: & the benefit that comes by the rule, ye shall not fullfill the lustes of the flesh.

In the rule I consider two things, what is the spirit, and 20what is walking. The spirit is the gift of regeneration, lost by Adam, restored by Christ. I say it is a gift: and this gift is termed by the name of the spirit: because the spirit worketh it immediatly in vsus, from the father and the sonne. Againe I say it is a gift of regeneration, to make a distinctiō bewteene it, & ciuill vertue. For there is a gift of regeneration, which mortifies corruption, 25and a gift of restraint, which serues only to keepe in corruption. Of this second kind, are all ciuill vertues, in naturall and heathen men, and not of the first. Ioseph is chast, and so was Xenocrates. Iosephs chastitie is a part of regeneration, and proceedes from the spirt here mentioned, but the chastitie of 30Xenocrates is not so, proceeding only from the generall prouidence of God, and not from the spirit of Sanctification. The like I say of all other ciuill vertues.

More plainly, The spirit is a Diuine nature, qualitie, or cō dition, whereby we are made conformable to Christ, in righteousnes, 35and holines.

The spirit hath fiue properties. The first, that it is a rich and liberall grace of God. For it containes in it the seede of all vertues, and all necessarie graces of God: because it comes in the roome of originall sinne, which containes in it, the seedes of all vices or sinnes.

The second is the largenes of it, for this spirit is in all the powers of them that are regenerat, that is, in the mind, conscience, will, affections, and in the sensuall appetite. 1. Thes 5. 23. And he that is sanctified in on part, is sanctified in all. Hence it 5followes, that they which hauehave plentie of illumination, without change of affection, and life, are indeed carnall, and not spirituall.

The third propertie is sinceritie, for the grace of God is without falsehood or guile. Psal 32. 1. hence ariseth the difference 10betweene the Godly man, and an hypocrite: betweene the workes of nature, and the workes of grace. There are men that in distresse desire the assistance & fauour of God: and they do it without the spirit of God: for they do it deceitfully, desiring Gods fauour not for it selfe, but in respect of some euill 15from which they would be deliuered, as the Mariners in Ionas, and Pharao did. Againe, there are men, that mourne for their sinnes without the spirit of God. For there is much falsehood in their mourning: because they mourne for sinne in respect of the punishment thereof, and not in respect of the offence of 20God. Lastly, there are that pretend a louelove to God and yet want the spirit, for they louelove God in respect of his benefits, as Saul loued God for a kingdome: such louelove is mercenarie, & a worke of nature, whereas the louelove which is from the spirit, makes vsus louelove God for himselfe.

The fourth propertie is excellencie, for the spirit of grace in Christians is more excellent then the grace of creation, in two respects. First, in respect of the beginning thereof. For the spirit is from Christ the second Adam, both God and man: the grace of creation should hauehave beene conuayed vntounto vsus from 30the first Adam, but a meere man, if he had stood. Secondly, in respect of constancie, for God gaue to Adam the will to perseuere if he would: he giueth further to beleeuers: both the wll to perseuere, and the deed

The fifte propery is liuelines, whereby the spirit is effectuall in operation. Elihu saith that the spirit compelled him, and was in him as a vessell of new wine which must hauehave a vent. Iob 32. 19. Of the operation of the spirit, I deliuer three things. The first, that the spirit workes in and by the word of God: p. 413which therefore is called the Ministerie of the spirit. 2. Cor. 3. 6. The second, that the spirit worketh by certaine degrees. The first degree and the very first beginning of his diuine operation, is, to make vsus feele in what great neede we stand of Christ, & to desire to be recōciled and turned vntounto God. This is the first motion of the spirit in vsus: and they which want this, hauehave 5nothing as yet of the grace of God in them. The third, that the whole worke of the spirit may be reduced to three actions. The first is, to cast downe eueryevery thing in vsus, that exalts it selfe against God, 2. Cor. 10. as namely, to beat downe erronious reason, and rebellious affection, and to put a man out of heart 10with his chiefe deligtes, and with his owne selfe. The second action is, to kindle in our hearts a care and desire of reconciliation with God in Christ: hence the spirit is called the spirit of grace and supplication, Zach. 12. The third action is, to write the law in our hearts: and that is done by putting a new light of 15knowledge into the minde, and new inclinations into the will, and affections.

Thus much of the Spirit. Walking in the spirit, is, to Order our liues according to the direction, and motion of the spirit. For, as the spirit renewes our nature within, so it makes vsus to 20change and renew our actions, in three respects. First, it makes vsus put a further beginning to our actions, then nature can afford, causing vsus to doe them in faith, whereby we beleeue, that our persons please God in Christ, that our worke to be done pleaseth God, that the defect of the worke is pardoned. 52Secondly, the spirit makes vsus doe our actions in a new manner, namely, in obedience to the written word. Thirdly, it makes vsus put a new end to our actions, that is, to intend and desire to honour God in the things that we doe. For example. A man is wronged by his neighbour: and nature tells him 30that he must requite euill with euill: yet he resolues to doe otherwise: for (saith he) God in Christ hath forgiuen me many sinnes: therefore must I forgiue my neighbour. And he remembreth that vengeance is Gods: and that he is taught so to aske pardon as he forgiueth others. And hereupon he sets 35himselfe to requite euill with goodnesse. This is to liue in the spirit.

The vse. By this rule we see that most of vsus faile in our duties. For many of vsus professing Christ, liue not p. 414according to the lawes of nature, in our common dealings. We minde earthly things: and therefore we are carnall. It is a principle with many, that if we keepe the Church, obserue the Queenes laws (which are indeed to be obserued) and auoid open and grosse sinnes, we do all that God requires at our hāds. Hereupon to walke in the spirit, is thought to be a worke of 5precisenes, more then needes. And they which deeme it to be a worke of precisenes, walke not in the spirit. And indeede they which hauehave receiued the greatest measure of the spirit, must say with Paul, that they are carnall, sould vnderunder sinne. Rom. 7. 14.

Secondly, this rule telleth vsus, that we must become spirituall men, such as make conscience of eueryevery sinne, and doe things lawfull in spirituall manner, in faith, and obedience, and not as carnall men doe them carnally. It may be saide, that Ministers of the word must be spirituall men. I answer, if thou whatsoeuer 15thou art, be not spirituall, thou hast no part in Christ. Rom. 8. And the rather, thou must be spirituall; because a naturall man may doe the outward duties of religion in a carnall sort.

Thirdly, we must not iudge any mans estate before God, by any one, or some few actions, either good or badde, but by his 20walking, or by the course of his life, which, if it be carnall, it shewes the partie to be carnall: if it be spirituall, it shewes him to be spirituall.

The benefit that ariseth by the keeping of the rule followes, in these words, Ye shall not fulfill the lusts of the flesh.

Flesh] the corruption of nature, the roote of all sinnes.

Lusts] inordinate motions in the minde, will, and affections. Thus largely is lust taken in the tenth Commandement, which condemneth the first motions to euill.

Fulfill] fulfilling, is not a simple doing of euill, but the accomplishing 30of lust with louelove, pleasure, and full consent of will: as also perseuerance in euill, by adding sinne to sinne.

A question. How farre doth the child of God proceede in the lust of the flesh? Answ. He is assaulted by the lusts of the flesh: but he doth not accomplish them. More plainly: there 35are fiue degrees of lust, Suggestion, delight, consent, the acte, perseuerance in the acte. Suggestion, and delight, whereby the minde is drawne away, are incident to the child of God: Consent is not, ordinarily: and if at any time the child of God consent to the lusts of his flesh, it is but in part, and against his purpose, p. 415because he is ouercarried. Likewise the acte or execution of lust, is not ordinarily and vsually in the child of God: if at any time he fall, he may say with Paul, I doe that which I hate. Lastly, perseuerance in euill doth not befall the child of God: because vponupon his fall he recouers himselfe by new repentance. 5In this sense, S. Iohn saith, He that is borne of God, sinnes not. 1. Ioh. 3. 9.

The vse. Hence it followes, that the lust of the flesh is in the child of God to the death: and consequently they doe not fulfill the law, neither can they be iustified thereby, as Popish doctrine 10is.

Secondly, our dutie is not to accomplish the lusts of the flesh, but to resist them to the vttermost. Rom. 13. 14.

Thirdly, here is comfort for the seruants of God. Some man may say, I am vexed and turmoiled with wicked thoughts, 15and desires, so as I feare I am not Gods child. I answer againe, for all this despaire not. For, if thou hate and detest the lusts, that are in thee: if thou resist them, and wage battell against them: if beeing ouertaken at any time, thou recouer they selfe by new repentance, they shall neuer be laid to thy charge to 20condemnation. Rom. 8. 1. It is here made a prerogatiue of Gods child, when the lusts of the flesh are in him, not to accomplish them, or to liue in subiection to them.

17 For the flesh lusteth against the spirit, and the spirit against the 25flesh, and they are contrarie one to another, so that ye cannot doe the 30things which ye would.

These wordes are a reason of the former verse, thus: If ye walke in the spirit, ye shall not fulfill the lusts of the flesh: for the flesh and spirit beeing contrarie, mutually refist and withstand 53one another, so as ye can neither doe the good, not the euill, which ye would.

Paul here sets forth a spirituall combate, of which sixe things are to be considered. The first is, concerning the parties by whome the combat is made: namely, the flesh, and the spirit. The p. 416flesh signifies the corruption of the whole nature of man: and the spirit is the gift of regeneration, (as hath beene shewed.) It may be demanded how these twaine beeing but qualities can be said to fight together? Ans. The flesh and the spirit are mixed together in the whole man regenerate, and in all the powers of the soule of man. Fire and water are said to be mixed in 5compound bodies: light and darknes are mixed in the aire at the dawning of the day. In a vessell of luke warme water, heat and cold are mixed together, we cannot saie, that the water is in one parte hott and in another cold, but the whole quantitie of water is hott in parte, and cold in parte. Euen so the 10man regenerate is not in one part flesh, & in another part spirit, but the whole mind is partly flesh and partly spirit, and so are the will and affections through out, partly spirituall, and partly carnall. Now vponupon this mixture it comes to passe that the powers of the soule are carried and disposed diuerse waies: 15and hereupon followes the combat.

The second point concernes the meanes whereby this combate is made: and that is, a two sold Concupiscence, expressed in these words, the flesh lusteth against the spirit, and the spirit against 20the flesh. The lust of the flesh shewes it selfe in two actions. The first is, to defile … represse the good motions of the spirit. In this respect Paul saith when I would do good euill is present and the law of the flesh rebelles against the law of the mind. Rom. 7. 21. 23. Hereupon the flesh is fitly resembled by the 25disease called Ephialtes or the mare, in which men in their slumber, thinke they feele a thing as heauie as a mountaine lying on their brests, which they can no waie remoue. The second action of the flesh, is, to bring forth and to fill the mind with wicked cogitations, and rebellious inclinations. In this respect 30concupiscence is said to tempt, intice, and draw away the mind of man. Iam. 1. 14. Againe, the lust of the spirit hath two other actions. The first is, to curbe, and restraine the flesh. Thus Saint Iohn saith that the seed of grace keepes the regenerate that they can not sinne. 1. Ioh. 3. 9. The second action of the spirit is to ingender good motions, cogitations, and inclinations, agreeable 35to the will of God. Thus Dauid saith that his raines did teach him in the night season. Psal. 16. And the prophet Isai saith, thine eare shall heare a voice saying, here is the way walke in it when thou …urnest to the right hand, or to the left c. 30. v. 21. And p. 417this voice, (no doubt) is not only the voice of such as be teachers, but also the inward voice of the spirit of God in vsus. And thus by the concurrence of these contrarie actions in one and the same man, is this combat made.

The third point is, concerning the cause of this combat, in these wordes (and these are contrarie one to another.) The contrarietie 5of the flesh and the spirit, makes the combat. And the contrarietie is very great, for the spirit is the gift of righteousnes: and the flesh standes in a double opposition to it, for it is first of all, the want of righteousnes, and secondly, a prones to 10all vnrighteousnes: that is to say, not a single but a double priuation or want of the grace or gift of God. Hence I gather, that man hath no freedome of will in good duties, before his conuersion, because he is then wholly flesh, and wants the spirit of God: and the flesh is flat contrarie to the spirit: and one contrarie hath no power at all to bring forth the effect of his contrarie. 15And hence it followes, that there are no such workes wherby a man may prepare himselfe to his owne iustification, for though the mind be inlightned with a general faith, yet man before he be iustified, is nothing but flesh: and flesh beeing in nature opposite to the spirit, can make no preparation for the 20spirit, no more then darknes can make preparation for the entrance of light.

The fourth point, is, concerning the persons in whome this combate is to be found. And they are beleeuers, (not vnbeleeuers 25or wicked men:) such as the Galatians were, to whome this combate is said to belong. It may be alleaged, that naturall men hauehave a combate in them. For they can say, I see and approoue that which is good, but I doe that which is naught. Ans. This combate is betweene the naturall conscience, and rebellious affection: 30and it is incident to all men that hauehave in them any conscience, or light of reason. But the combate of the flesh and the spirit, is of an other kinde, for in it the mind is carried against it selfe, the will against it selfe, and the affections against themselues: by reason they are partly spirituall, and partly carnall. 35Secondly, not all beleeuers hauehave this combate in them, but only such as be of yeares: for infants, though they hauehave the seede of grace in them, yet do they want the act or exercise thereof: and therefore they feele not this combate, because it standes in action. Thirdly, this combate is in the godly for the time of p. 418this life only, because in death the flesh is abolished, and consequently the combate it selfe.

The fift point, is, in what things doth this combate shew it selfe? Ans. In all the actions of men regenerate, which Paul signifies, when he saith, ye cannot do the things which ye would. For example: in praier, sometime we feele feruent desires, and 5sometime againe deadnes of spirit; sometimes faith, sometimes doubting. This combate is in all the actions of the Godly, specially in good actions. Thus much Paul teacheth, whē he saith, I find by the law of God, that when I would do good, euil is present. Rom. 7. 21. And I do not the good which I would, but the euill 10which I would not, that do I. v. 19. And that we mistake not, it must be remembred, that Paul speakes all this of himselfe, as beeing regenerate: that he speakes it not of this or that action, but of the course of his life, in which he willed and indeauoured to do that which was good, and acceptable to God. And that appeares 15by the very wordes, when he saith, to will is present with me. And, I would do good, but I do it not. Marke further, while Paul wills and indeauours to do that which is good, if he faile and do amisse, he may well say, It is not I that do it, but the flesh that dwelles in me. And vngodly men for the couering of their 20wickednes, if they say (as they do) that it is their flesh that sinneth, and not they, the abuse the holy doctrine, and example of Paul.

The last point, concernes the effect of the Combate, which is to hinder the Godly that they cannot do that which they 25would, and that three waies. First it makes them that they cannot sinne, that is, liue in practise of any one sinne. 1. Iohn 3. 9. Secondly, if at any time they fall, it s…aies and keepes them, that they sinne not with full consent of will. For they say when they sinne, the euill which I hate, that do I. Thirdly, though in 30the ordinarie course of their liues they do that which is good, yet by reason of this combate, they faile in the dooing of it. Rom. 7. 18. to wil is present with me, but I find no means to fulfil or accomplish that which is good. Euen as a sick-man that is in recouerie, for his affection, thinkes he is able to walke a mile or 35twaine, and yet by reason of faintnes and weakenes, is scarce able to walke once or twise about his chamber. So the regenerate man, for affection inclines to the best things: and yet by reason of the flesh, failes in the dooing of them.

p. 419Thus much of the combate, the vse followes. Hence I gather, that concupiscence or lust after baptisme, in the regenerate, is a sinne. For the lust of the spirit, is the thing that God requireth and approoueth: now the lust of the flesh is directly contrarie to it, as a defect or priuation thereof: and therefore the lust of the flesh is properly a sinne, whether consent 5of will goe with it, or no.

Againe, hence it followes, that workes of the regenerate, are mixed workes, that is, good workes indeed, yet not perfectly good, but partly euill: for such as the cause is, such is the effect: now the minde and will of man, are the cause of his 10workes, and the mind is partly carnall, and partly spirituall: so also is the will: and therefore the workes that proceede from them, are partly spirituall, & in part carnall. VponUpon this ground it followes, that all the workes of regenerate men, are sinfull, and in the rigour of iustice deserue damnation. Obiect. Sinne 15is the transgression of the law: good workes are no transgression of the law: therefore good workes are no sinnes. I answer to the minor. The transgression of the law is twofold: One, which is directly against the law, both for matter, and manner: the second is, when that is done which the law requires, but 20not in that manner it should be done. And thus good workes become sinfull. The dutie which the law requires, is done, but it is not done perfectly as it ough to be done, by reason of the flesh. Secondly, it is alleaged that good workes are from the spirit of God: and that nothing proceeding from the spirit of 25God is sinne. Ans. Things proceeding from the spirit of God alone, or from the spirit immediatly, are no sinnes: now good workes proceed not only from the spirit, but also from the mind and will of man, as instruments of the spirit. And when 30an effect proceedes from sundrie causes that are subordinate, it takes vntounto it the nature of the second cause: hereupon workes are …rtly spirituall, and partly carnall, as the minde and will of the doer is. Thirdly, it is alleged, that good works please God: and that things pleasing God, are no sinnes. Ans. They please God; because the doer is in Christ, and so pleaseth God. Againe, 35they please not God before, or without pardon: for they are accepted, because God approoues his owne worke in vsus, & pardons the defect thereof. Lastly, some obiect on this manner. No sinnes are to be done: good workes are sinnes: theretherefore p. 420not to be done. Ans. They are not simply sinnes, but onelyonly by accident. For as God commands them they are good: and as godly men doe them, they are good in part. Now the reason holds onelyonly thus: That which is sinne, so farre forth as it is a sinne, or if it be simplie a sinne, is not to be done. Now then vponupon this doctrine it followes, that there is no iustification 5by workes, nor no fulfilling of the law, for the time of this life.

Thirdly, hence it follows, that the grace of God for the time of this life, is mixed with his contrarie, the corruption of the 10flesh. This mixture the godly feele in themselues to the great griefe of their hearts. When they would beleeue, their mindes are oppressed with vnbeleefe. They see more ignorance in themselues, then light of knowledge. There are a number amongst vsus, that say, they know as much as all the world can 15teach them, that they doe perfectly beleeue in Christ, and euer did, that they louelove God with all their hearts, and did neuer so much as doubt of the merciemercy of God. But these men are voide of the grace of God: they are like emptie barrells that make a great sound: they neuer knew what is meant by the combate 20of the flesh, and spirit.

Fourthly, we are here to be admonished, in all duties of religion to vse industrie, and paines, by willing, striuing, and indeuouring to the vttermost, to doe that which we ought to doe. We must vse asking, seeking, knocking, Matth. 7. 7. we 25must with Paul vse wrastling in our praiers to God. Rom. 15. 30. They that would hauehave knowledge in the booke of God, must doe more then heare a Sermon: they must striue against their ignorance, and blindnes, and laboriously exercise their senses in the discerning of good and euill. They that would beleeue, 30must striue against their naturall vnbeleefe, and indeauour to beleeue. Blessed (saith Salomon, Prou. 28.) is the man that feareth himselfe, or inures himselfe to feare. Paul saith of himselfe, that he laboured and tooke paines to keepe a good conscience. Act. 24. 16.

Lastly, by reason of this combate, we are put in minde to vse sobrietie, and watchfulnesse ouer our owne corruptions, with much and instant praier, least we fall into temptation. Matth. 26. 41. We should practise these more then we doe: for beside the enemies without, we hauehave an enemie within, that seekes p. 421our perdition.

18 And if ye be led by the spirit, ye are not vnderunder the law.

In the 13. verse Paul propounds a maine rule of good life, 5GiueGive no occasion to the flesh: and for the better keeping of this, he giues a second rule, v. 16. Walke in the spirit. Of this second rule, he giues two reasons. The first, is taken from the contrarietie of the flesh, and the spirit. v. 17. The second, is in these 10words: they that walke according to the spirit, are freed from the curse of the law.

In these words, Paul sets downe three things. The first, is the office of the spirit, which is, first of all, to regenerate and renew all the powers of the soule; and secondly, to guide and conduct them that are regenerate. Psal. 143. 10. In this guidance or conduction, 15there are foure actions of the spirit. The first is, Preseruation, whereby the holy Ghost maintaines the gift of regeneration in them that are regenerate. The second is, Cooperation, whereby the will of God as the first cause, workes together 20with the regenerate will of man, as the second cause. And without this Cooperation mans will brings forth no good action: no more then the tree which is apt to bring forth fruit, yeeldes fruit indeede, till it hauehave the presence and cooperation of the Sunne, and that in the season of the yeare. The third, is direction, whereby the spirit of God ordereth and establisheth the 25minde, will, and affections, in good duties. 2. Thess. 3. 5. The last, is Excitation, whereby the spirit stirres and still mooues the will and minde; after they are regenerate: because for the time of this life, the grace of God is hindred and oppressed by 30the flesh. Hereupon after regeneration, there must still be new inclining. Psal. 119. 36. new drawing. Cant. 1. 3. new working of the will and the deede. Phil. 2. 13.

Hence it follows, that beside the antecedent, and first grace, there is necessarie a subsequent, or second grace. For we doe 53not that good which we can doe, vnles God by a second grace make vsus doe it, as he made vsus able to doe it by the first grace.

The second thing, is, the Office of all true beleeuers: and that is, to resigne thēselues in subiection to the worke of Gods spirit. Now Gods spirit workes in and by the word of God. p. 422And hereupon this Subiection hath two parts. The first is, to make triall, inquirie, and examination, what is the good will of God, in eueryevery thing. Rom. 12. 2. Thus did Dauid, Psal. 119. 94. I am thine, saue me, for I seeke thy commandements. The second part is, to denie our selues, and to conforme our mindes, 5consciences, wills, affections, in all things, to the foresaid will of God. Rom. 12. 2. Let all such as desire to be spirituall, remember and make conscience to practise this.

The third is, the Priuiledge of beleeuers, in the last wordes, Ye are not vnderunder the law. Vnderstand this, in respect of the curse 10and condemnation of the law: for otherwise we are all vnderunder the law, as it is the rule of Good life. The priuiledge then is, that God doth not impute the defects of obedience to such as truly beleeue and repent, but he accepts their imperfect obedience, as perfect and absolute. This serues to comfort them 15that greeue, because they feele the want of Sanctification in themselues. For if they can and doe will that which is good, and indeauour themselues in the course of their liues according to their will, let them not feare ouermuch, when their obedience is defectiue: because they are not vnderunder the rigour of 20the law: and therefore God accepts, the will and indeauour to obay, for obedience. And the consideration of Gods mercifull acceptation, must stirre vsus vp to an earnest care and conscience of all good duties.

19 Moreouer, the workes of the 25flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes,

3020 Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies,

3521 Enuie, murthers, drunkennes, gluttonie, and such like: whereof p. 423I tel you before (as I also hauehave told you before) that they which do such things, shal not inherit the kingdom of God.

Paul before deliuered his rule in generall tearmes, GiueGive no occasion to the flesh: and, fulfill not the lusts of the flesh. Now he proceedes further in way of declaration, to make a Catalogue or rehearsall of the particular workes of the flesh, which were 10in vse, and knowne to the Galatians. And this he doth for waightie cause. For we are full of blindnes, and see not our corruption: and we are full of hypocrisie, and therefore readie to esteeme our selues spirituall, when we are carnall. And therefore this Catalogue serues fitly as a table or glasse, to discouer 15the corruption of mans heart, by the fruits thereof.

After Pauls example, eueryevery man shall doe well to make a Catalogue of the sinnes of his whole life. By this meanes shall we better know our selues, and take a manifest view of our sinnefull condition.

In this Catalogue, I consider three things: the condition of the workes of the flesh: the kinds of them: and the punishment thereof. The condition is, that the workes of the flesh are said to be manifest, not onelyonly to God, but euen to men that hauehave 25the light of reason, and naturall conscience. Hence it followes, that there is matter sufficient for the condemnation of them that neuer knew the Gospel. For though the flesh it selfe be secret and hidden, yet the workes of the flesh are manifest to the naturall man. And this must further admonish vsus, neuer to 30hide or excuse our sinns, but freely to confesse thē before God, and before men also, when neede requires. Whether we confesse them or no, they are manifest: and the ingenuous confessing or vncouering of them, is the way to couer them. Psal. 32. 1. 4.

Touching the kinds or sorts of the workes of the flesh, they are in number se…uenteene: and I may reduce them to foure heads. The first sort, are against chastitie, the second, against religion, the third, against charitie, the last, against temperance.

The workes of the flesh against chastitie, are foure; and they p. 424are placed in the first ranke, for iust cause: for by them, men are brought to reprobate mindes. Rom. 1. 28. and to be without sense or feeling. Eph. 4. 19. and the bodie which should be the temple of the holy Ghost, is made a stable and a stie for the deuill.

Adulterie] it is the incontinencie of persons married, or of 5persons vvhereof one at the least is married, or betrothed. I say betrothed: because one and the same punishment is designed to married, and betrothed persons: and therefore the sinne is like in both.

If adulterie, which is the breach of wedlocke, be a worke of the flesh, then damnable is the decretall of Pope Syricius, that marriage it selfe was the pollution of the flesh. It may be obiected, that young widdowes by marrying hauehave damnation, and breake the faith of baptisme. 1. Tim. 5. 12. Ans. They are not 15saide to breake the faith of baptisme, because they marrie: but because they waxe wanton against Christ, and so marrie: that is, cast off the reines of obedience, by committing fornication, and then for to couer their offence, they marrie. This I take to be the right sense of that place.

Adulterie is named in the first place, and that for speciall cause. For as it is a common, so is it also a great sinne. For it is the breach of the couenant of marriage, made in the presence of God, and vntounto God: and therefore it is called the couenant of God. Prou. 2. 17. It is the punishment of idolatrie. Rom. 1. 2524. It is a sinne greater then theft. Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie, and become men of death, & women of death, according to Gods law. And it will neuer be well with humane societie, till adulterers be made fellons, their liues taken from them, and their 30goods confiscate. Lastly, this sinne brings the ruine of the families of adulterous persons: and it sets a fire in them that burnes to destruction.

Fornication] it is the incontinencie of single persons. Marke how it is made a manifest worke of the flesh. Hence it follows, 35that fornication is no light matter, or a thing indifferent, as some hauehave taught. It may be obiected, that it is numbered among things indifferent, Act. 15. 29. for with strangled, and blood, is ioyned fornication. Ans. The Gentiles indeede esteemed it as a thing indifferent: and hereupon it may be, it is ioyned p. 425with things indifferent. But the iudgement of the Church was otherwise: and this opinion of the Gentiles is confuted by Paul. 1. Cor. 6. Againe, it may be obiected, that the Lord commanded the Prophet Ose to take vntounto him an harlot. Ose 1. 2. Ans. It was done in type or figure: and then the wordes of the Lord carrie this sense, Take vntounto thee a wife of fornications, 5that is, prophecie and publish, that thou art like one that takes a wife of fornication. Againe, if the thing were done indeede, yet did not the Prophet take an harlot, to liue in fornication with her, but at Gods commandement, to liue with her according 10to Gods ordinance, namely, in marriage.

Againe, hence I gather, that there is no warrant for the Toleration of fornication. For it is a foule and manifest worke of the flesh. Magistrates may not doe euill, that good may come thereof. Rom. 3. 8. Whosoeuer doth euill, must feare: because 15the Magistrate beares the sword to punish. Rom. 13. 4. And the commandement of God was, that there must be no whore in Israel. Deut. 23. Therefore the permission of the Stewes in Rome is without warrant: and the rather, because there the prohibition of mariage (in sundrie orders of men) beares sway.

Uncleannes] the incontinencie against nature, as incest, the sinne of Sodom, and such like. Marke, where these sinnes were knowne, there they are named particularly by Paul, as among the Romanes, Rom. 1. 27, 28. and to the Corinthians, 1. Cor. 6. 9, 10. but where they were not knowne, as in Galatia, there 52they are onelyonly mentioned generally, least by the naming of them, he should after a sort teach them.

Wantonnes] that is, the open profession and ostentation of incontinencie, by vnchast words, wanton gestures, and wanton apparell. Hence it appeares, that we are to detest all signes 30of incontinencie: and that we are to be chast not onelyonly in deed, but also in our words, gestures, and behauiours.

The punishment of these sinnes is in v. 21. in these wordes, They which doe these things shall not inherit the kingdome of God. And it must be remembred, that this threat or curse must be 35applied to eueryevery one of these sinnes particularly.

The vse. There are a number of men that liue secretly in these sinnes, adulterie, fornication, &c. And because they professe Christian religion, and sometime come to the Church, and to the Lords table, they thinke all is well, and they suppose p. 426there is no daunger. Thus make they a couenant with hell and death. Isa. 28. But they deceiue themselues: for God is vnchangeable, and all his threats shall be accomplished. And no adulterer, no fornicatour, no vncleane person shall enter into the kingdome of God, whatsoeuer men suppose, or dreame.

Secondly, by the consideration of this threat, we are admonished 5to flie adulterie, fornication, wantonnes, &c. They say, these are but tricks of youth. Belike then it is but a tricke, to loose the kingdome of heauen. Salomon saith, Blessed is the man that feareth, or causeth himselfe to feare. Prou. 28. 14. now that shall be done, when we terrifie our selues from these offences 10by setting Gods iudgements before vsus.

Lastly, some man may say, what shall they doe that are ouertaken with these sinnes, if the doers thereof cannot enter into the kingdō of god? Ans. Their case is dangerous: & there is but one way to helpe them in the world: and that is to cease 15from adulterie, fornication, vncleannes, wantonnes, and to doe the contrarie. Psal. 34. 14. And this will doe the deede: for the promise of God is, he that confesseth his sinnes, and forsaketh thē, shall hauehave merciemercy. Prou. 28. 14. And this promise of God is not 20contrarie to his threat. For so long as men are doers of these sinnes, or of any one of them, they are out of Gods kingdom: and when they cease to be doers of them, and contrariwise exercise themselues in the workes of chastitie, possessing their vessells, that is, their bodies, in sanctification and honour, the 25case is altered, and they must no more be reputed doers of these sinnes. For God accepts men not as they hauehave bin, but as they are.