Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 5

Brief Exposition of Galatians and Ephesians · Exposition 1 · Chapter 5

p. 222CHAP. V.

IN the first part of this Chapter, he exhorteth them to persist in their Christian Liberty, from the bondage of the Mosaical Yoke, and chiefly, that they would not seek after Justification by these Ceremonial Observances: In order to which the observation of the Ceremonial Law was mainly urged by the false Apostles, Act. 15. 2. Which exhortation he presseth, 1. directly; because, first, Christ had purchased that liberty, ver. 1. Secondly, Circumcision did deprive the person circumcised of all benefit by Christ, ver. 2. Thirdly, it engaged him to keep the whole Law, and so made his Salvation impossible, ver. 3. Fourthly, seeking after Justification by these Observances, was a renouncing of Christ, ver. 4. Fifthly, Paul, and other converted Jews, sought not to be justified by these, but by Faith, ver. 5. Sixthly, the Command enjoyning Circumcision, had now ceased, ver. 6. Next, he presseth the exhortation indirectly, first, by reproving them for their defection, ver. 7. and by obviating two objections, ver. 8, 9. Secondly, by professing his hope of their recovery, ver. 10. Thirdly, by refuting a calumny spread of himself, as if he had preached Circumcision, ver. 11. Fourthly, by wishing the prime seducers were cut off, ver. 12.

In the second part of the Chapter, he exhorteth them to use their liberty aright; for which he giveth two rules, 1. They would not give licence to their fleshly corruptions. 2. They would serve one another by love, ver. 13. The latter of which he inforceth Because first, love is the compend of all duty, ver. 14. Secondly, dangerous effects would follow upon the want of it, ver. 15. and prescribeth an help for reducing the first rule in practice, to wit, walking in the Spirit, ver. 16, 17, 18. And having cleared what it is to fulfill the lusts of the flesh, v. 19. 20, 21. and what to walk in the Spirit, from the respective p. 223effects of both Flesh and Spirit, ver. 22, 23. he useth one argument against fulfilling the lusts of the flesh; because they were engaged to crucifie them, ver. 24. and another, for walking in the Spirit, because they all pretended at least, to regeneration, and the first principles of a spiritual life, ver. 25. and concludeth with a dehortation from ambition, provoking and envying one another, ver. 26.

Vers. 1. STand fast therefore in the liberty wherewith Christ hath made us free, and be not intangled again with the yoke of bondage.

THe Apostle, first, exhorteth them stedfastly, constantly, and against all contrary opposition, to maintain both in judgment and practice the former doctrine of the Churches freedom, especially from the Levitical Ceremonies. Secondly, he dehorteth them from coming under that intolerable bondage, which did attend the making conscience of those ceremonial observances, Act. 15. 10. and had some resemblance with that bondage of Idolatry, under which they formerly were, with relation to which, he saith, be not again intangled. See chap. 4. ver. 9. Thirdly, he inforceth the exhortation more directly by six arguments, The first whereof, which is in this verse, is, Because Christ had purchased this freedom to the Church by His Bloud. Doct. 1. Then only is it seasonable to labour upon the affections of an erring people by exhortation and reproof, when sufficient pains have been first taken to inform their judgements, and by strength of reason to convince them of their error: otherwayes exhortations, perswasions, and reproofs will prove but poor and weak arguments: for, Paul useth this method here, while having formerly gone about by Scripture and Reason to convince them of their Error, he doth now exhort them; Stand fast therefore, &c. 2. Every man by nature is a bondslave, as being under the bondage of sin (Rom. 6. 17-) Satan (Eph. 1. -2.) the p. 224curse of the Law, Gal. 3. 10. The Jews moreover were under bondage to the Ceremonial Law, the observing whereof was a bondage because of the great trouble, pain in the flesh and expence which did attend the observation of it; and therefore it especially is meaned by the yoke of bondage in this place. See Act. 15. 10. for, while he saith, Christ hath made us free, he supposeth a foregoing-bondage. 3. Jesus Christ, by his obedience and death (chap. 4. 4, 5.) hath purchased freedom and liberty unto His Church; a liberty not to do evil, Rom. 6. 1. nor from the yoke of new obedience, Mat. 11. 29. nor from the crosse, Mark 8. -34. nor yet from that due obedience and reverence which inferiours ow to superiours, Col. 3. 22. Rom. 13. 1. but from the dominion of sin, Rom. 6. 14. the tyranny of Satan, 2 Tim. 2. 25, 26. the curse (Gal. 3. 13.) and irritating power of the Law, Rom. 7. 5, 6. from observing the Ceremonial Law of Moses, Col. 2. 14. and much more from subjecting our Consciences to the Rites, Doctrines, Ceremonies and Laws of men in the matter of Worship, Col. 2. 20. for, saith he, Christ hath made us free. 4. The consideration of the worth and price which Christ hath put upon our freedom and liberty in all the fore-mentioned particulars, even such as He hath given Himself for the purchase of it, ought to indear it unto us so much, as that contrary to all opposition, and to the utmost of our power and abilities, and upon all hazard whatsoever, we may with courage and constancy, in our places and stations, stand to the defence of it: for, so much doth the Apostle enjoyn, saying, Stand fast therefore to the liberty, and that because Christ hath made us free. 5. Though civil liberty and freedom from bodily bondage be so much desired, that even before we be called to it, we are ready to break all bonds and aspire to be at it, Jude ver. 8. Yet, so ignorant are we of that worth, which is in spiritual liberty and freedom from spirituall bondage, that hardly can we be excited to seek after it, or made to stand to it when it is attained, but are in daily hazard to return to the p. 225flesh-pots of Egypt, preferring our former bondage to our present liberty. Hence the Apostle findeth it necessary to inculcate this duty so much of standing to the liberty, and of not being intangled again with the yoke of bondage. 6. Multiplicity of external Rites and significant Ceremonies in the matter of Worship, is not only a burden and yoke to the conscience, hard to be born, but also an intangling and insnaring yoke, especially when folk do place all their religion in these, so that when once the conscience hath stooped to take on this yoke, hardly can it again be shaken off, the truth whereof doth hold in Rites and Ceremonies, which are even appointed of God, but much more in those, which are appointed only by men: for, the Apostle calleth the Ceremonial Law a yoke, and such as would intangle them; Be not intangled again with the yoke of bondage; he alludeth to oxen whose necks are tyed to the yoke with cords, or somewhat else, that they may not shake it off.

Vers. 2. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.

HE addeth a second argument to inforce the exhortation, wherein, having opposed his own Apostolick Authority for confirming the truth of what he is to say against all who would contradict it, he affirmeth that the observing of any one Ceremony, and especially of Circumcision, (to wit, as of a thing, which ought of necessity to be done, and as a part of a mans righteousnesse necessary to salvation; in which sense it was pressed by the false Apostles, Act. 15. 2.) did cut off the observer from all benefit by Jesus Christ. The reasons of which sentence, are, first, the holding up of Circumcision, and by consequence the whole bulk of that Mosaical Dispensation, did say in effect that Christ was not yet come, seing all those were to be done away at His coming, Heb. 9. 10. Secondly, Christ must either be our whole righteousnesse and compleat Saviour, or not at all, Act. p. 2264. 12. Isa. 42. 8. So that by joyning Circumcision with Christ, as a necessary part of their righteousnesse, and a cause of salvation, Christ did cease from being a Saviour to them at all. Doct. 1. A Minister of Jesus Christ ought not to satisfie himself in this, that, what he speaketh is pertinent and apposit to the present purpose, but would also endeavour, that those to whom he speaketh may with attention and faith receive it off his hand, In order to which, it is not inconvenient that all-alongs his discourse he labour to quicken their attention by speaking somewhat for that very end, especially when he is to utter any Truth of singular concernment, or from receiving whereof he apprehendeth the hearers may be somewhat averse: for, such a truth is here delivered by Paul, and therefore he prefixes a note of attention to it; Behold, saith he. 2. A Minister ought to be so confident of the truth of his doctrine, and of his own authority from Christ to deliver it, that although his doctrine be contradicted, and his authority undervalued, he may yet with boldnesse assert both the one and the other: for, though Paul's Apostolick Authority was questioned, (See upon chap. 1. ver. 12.) and the Truth which he here holdeth forth much contradicted, Act. 15. 2. Yet he opposeth his own Authority for the confirmation of this Truth against all who would oppose it; Behold, I Paul say unto you, if ye be circumcised. 3. That Paul, in this dispute, excludeth from Justification, not only works flowing from the strength of man's free-will, without grace, but also those which flow from a gracious root wrought in the heart by Christ, appeareth from this, that those against whom he disputeth professed faith in Christ, (and so could not maintain that the works of a natural man, destitute of Christ, did justifie) otherwayes, this had been no cogent argum…t to refute their opinion, that if they were circumcised, Christ should profit them nothing. 4. Many do professe Christ who shall receive no saving advantage by Him, especially they who rely upon any thing besides Him, or joyntly with Him, p. 227as the meritorious cause of their salvation: for, saith he, If ye be circumcised, Christ shall profit you nothing.

Vers. 3. For I testifie again to every man that is circumcised, that he is a debtor to do the whole Law.

HEre is a third Argument, to which also Paul premitteth his Apostolical Authority, seriously affirming, and by a publick profession confirming, (for so the word rendred testifie doth signifie) that whosoever now (Christ the substance being come) did observe Circumcision (to wit, in the way wherein it was urged by the false Apostles, Act. 15. 2.) he was thereby engaged to keep the whole Law, and this, the whole Ceremonial and Judicial Law, (Circumcision being the initiatory Sacrament engaging the Receiver to the whole Mosaical Pedagogie, Exod. 12. 48.) and the whole Moral Law, and that under the hazard of condemnation. The reason whereof, is, That no lesse than universal and perfect obedience to the Law in all its precepts is required unto this, that a man be justified by Works, Gal. 3. 10. Doct. 1. Of how much the nearer concernment unto the salvation of hearers any Truth is, the Minister of Christ ought so much the more to insist upon it, and with so much the greater seriousnesse and fervency to inculcate and presse it, as a matter of life and death; that people may know he believeth, and therefore speaketh, and consequently may be the more moved with what he speaketh: for, Paul speaking of a Truth, the not-receiving whereof would have condemned those Galatians, he doth with much vehemency insist upon the pressing of it; I testifie again, saith he, to every man that is circumcised. 2. Because it is a matter of no small difficulty to get those reclaimed who are engaged in an evil course, Jer: 13. 23. therefore frequent testimonies would be given by Christ's Ministers against them in it; that hereby the guilty party may have the lesse of ease and peace in their way, and thereby, through God's blessing upon p. 228His own mean be made to quit it, 2 Tim. 2. 25. And at least, the Lord's Servants may be the more exonered, Ezek. 3. 19. and others of the Lord's People preserved from being infected with that sin, which they do so much and so frequently testifie against, 1 Tim. 5. 20. for, in order to those ends. Paul (having once, and oftener, both in this Epistle, and by his preaching, doubtlesse, while he was with those Galatians, testified against this dangerous error of theirs) doth here give further testimony against it, while he saith, For I testifie again to every man. 3. It is wholly impossible for any meer man to keep the Law of God perfectly in this life, and to obtain salvation by so doing, Paul taketh this for granted; otherwise this argument, that circumcision did engage them to keep the whole Law, under hazard of condemnation, had not been cogent; He is a debtor to do the whole Law. 4. Though Believers in Jesus Christ be not delivered from their obligation to the least duty which is required by any precept of the Moral Law, Mat. 5. 19. yet, they are not under that exact rigor and condemning power of the Law, whereby eternal wrath is denounced against the sinner for the meanest breach of the Law, Deut. 27. 26. for, while he speaketh of their being debtors to do the whole Law, as a sad terrifying consequence of their being circumcised, it must be understood not simply of their obligation to obedience, but of an obligation under the penalty of the Law's curse; and hereby it is imported that sincere Believers are not under this obligation, else the argument were of no force.

Vers. 4. Christ is become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from Grace.

FOlloweth a fourth Argument, to wit, Whosoever did observe the Levitical Ceremonies as they were pressed by the false Apostles, or sought to be justified by their observing of them, they by so doing had renounced Christ, and all benefit to be had by Him, (for, the word p. 229rendred Christ is become of no effect to you, signifieth, ye are made void of, and separated from Christ) and had fallen from the way and doctrine of Free-grace: for, Grace here seemeth to be taken for the doctrine of Grace, as Tit. 2. 11. The reason of the consequence, is, that Grace and Works are not consistent in the justification of a sinner; if the one have any hand in it, the other hath none, Rom. 11. 6. Doct. 1. Those sad consequences mentioned here, and in the preceding verses, do not strike against the observing of Circumcision simply, and at all times and cases, (for, even at this very time the observance thereof was tolerated to the weak Jews, Rom. 14. 6. and to some of the stronger sort also, as of a thing at that time indifferent to them, for eschewing the offence of the weak, Act. 16. 3.) but as it was pressed by the false Apostles, even as the cause of a mans Justification before God: for, to be circumcised, and to be justified by the Law, are equivalent phrases in the Apostle's meaning, as is clear from ver. 2, 3. compared with this; Whosoever of you are justified, or seek to be justified by the Law. 2. To make apostasie from Christ, and the Gospel once received, is of more dreadfull consequence, than the not receiving of Him, or not reaping any profit by Him at all: for, having spoken (ver. 2.) of their receiving no advantage by Christ, as one bad consequence of their being circumcised, which was common to them with those who never professed the Name of Christ, he doth here mention their apostasie from Christ and Grace, as another bad consequence, which he reserveth to the last place, as being more formidible than any of the former; Ye are become separate from Christ, ye are fallen from Grace. 3. The Apostle's consequence, whereby he inferreth, that they who seek Justification by Works, are fallen from Grace, doth no wayes prove that the truly Regenerate can really or totally fall from God's grace and favour: for, by Grace is meaned the doctrine of Grace. Besides, their falling from Grace is only conditional, and suspended upon their seeking Justification p. 230by Works, in which damnable error the truly Regenerate cannot finally, at least, persist, Mat 24. -24. although for a time they may be overtaken with it; Whosoever of you are justified by the Law, ye are fallen from Grace.

Vers. 5. For we through the Spirit wait for the hope of righteousnesse by Faith.

HE addeth a fifth Reason, to wit, That Paul himself, and other Jews who before their conversion to the Christian Faith were circumcised, being now converted and taught by the holy Ghost, did renounce all confidence in their own works or carnal priviledges, whether Circumcision or any other, and did look for Heaven (called here Hope, because it is the object of our hope, as Tit. 2. 13.) only by vertue of that righteousnesse of Jesus Christ which is laid hold upon by Faith. Doct. 1. The riches of a Believer, are not so much in possession, as in expectation and hope; We wait for the hope, or, for Heaven hoped for. 2. None have right to Heaven here, or shall enjoy it after this, who are wholly unrighteous, and destitute of all righteousnesse; for, it is called the hope of righteousnesse, as being attained unto by the Righteous only, and by vertue of their righteousnesse. 3. No personal righteousnesse of our own, doth entitle us to this blessed hope and heavenly inheritance, Tit. 3. 5. but only the righteousnesse of Christ imputed to us, Rom. 5. 19. and apprehended by Faith, which therefore is called here Righteousnesse through Faith. 4. It is only the inward efficacious teaching of God's Spirit, which can sufficiently instruct us in the knowledge of this imputed righteousnesse by Faith, and make us with security and confidence venture our eternal well-being, and hope of Heaven upon it: for, saith he, We through the Spirit, or being taught by the Spirit of God, do wait for the hope of righteousness. 5. The experience and example of other exercised gracious Christians, ought to be of p. 231great weight to incline our judgment and affections towards an assenting unto, and imbracing of those Truths, from which they have drawn spiritual consolation: for, Paul doth reason, that they ought to receive the doctrine of Justification by Faith, because he himself, and other believing Jews did venture their salvation in that bottom; For we wait for the hope of righteousnesse through Faith. 6. The example of none, though of never so much reputation in the Church, is to be followed as an absolute rule, but in so far only, as their practice is approven by the Spirit of God speaking in Scripture, Isa. 8. 20. for, Paul, to make his example a sufficient rule for them to follow, sheweth he did nothing but as he was taught by the Spirit of God; For we through the Spirit wait, saith he.

Vers. 6. For in Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by love.

HEre is his sixth Reason, which militates not only against the observing of Circumcision, and those other Levitical Ceremonies, as a part of a mans righteousnesse before God, but also against the necessity of observing them at all; Because in Jesus Christ, or, in the state of the Church under the Gospel after Christ was manifested in the flesh, neither the observing of these things, nor the neglect of them, did commend a man to God, as acceptable service to Him; the service which He now requireth, being only a true lively Faith, evidencing it self to be such by the fruits of a new life, comprehended under the love of God and our neighbour, Rom. 13. 8. Doct. 1. Though Circumcision and the rest of those Levitical Ceremonies were once enjoyned, and accordingly to be practised as a necessary part of Worship, Gen. 17. 10, 11. so that the performance of them in the way required, was service acceptable to God, Gen. 8: 20, 21. and the neglect and contempt of them, was in a p. 232high measure detestable, Exod. 12. 19. Yet, Christ being come in the flesh, who was the substance of all those shadows, (Col. 2. 17.) the command whereby they were enjoyned did cease, they remaining for a season chiefly to the Jews, and some of them also to the Gentiles, (Act. 15. 29.) in their own nature indifferent, so that the using or not using of them (except in the case of eschewing scandal, Rom. 14 21. and of bearing testimony to the doctrine of christian liberty, Gal. 2. 3, 4.) did neither commend a man, nor make him guilty before God: for, saith he, In Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision. 2. To impose the ty of a Command upon any thing as a necessary part of divine Worship, wherein the Word hath left us free, or to subject our selves to any such Command, is a receding from, and a betraying of that liberty which is purchased unto us by Christ: for, he maketh their receiving of Circumcision as a necessary part of Worship, a receding from this liberty; because now in the dayes of the Gospel there is no command from God to be circumcised: For in Jesus Christ (saith he) neither Circumcision availeth any thing, nor Uncircumcision. 3. The ceremonial Law being abolished under the New Testament, Christians are not left destitute of work, and idle: for, though in Jesus Christ, neither Circumcision availeth any thing, nor Uncircumcision; yet, Faith, which worketh by love, availeth. 4. The sum of a Christian man's task now under the Gospel, is the exercise of Faith, which is the great Command of the Gospel, 1 Joh. 3. 23. and of Love, or new obedience; for, Love is the fulfilling of the Law, Rom. 13. 10. neither is the use of the Sacraments, and of other pieces of commanded Worship hereby excluded; for they are helps of our Faith, Rom. 4. 11. and a part of those duties of love which we owe to God, as being enjoyned by the second Command: for, saith he, in Christ Jesus availeth Faith that worketh by love. 5. Though Faith only doth justifie, there being no other grace which concurreth with it in this work, Gal. 2. 16. Yet, Faith is not alone p. 233in the heart, no not when it doth justifie; but is alwayes accompanied with the grace of Love to God and our neighbour: for, in Christ Jesus no Faith availeth any thing, or will be owned by Him as true and saving, but that which worketh by Love. 6. Though Faith and Love be alwayes conjoyned; yet, Faith, in order of nature, at least, hath the precedency; it being impossible that we can discharge any duty of Love to God, or our neighbour, sincerely or acceptably, before we close with Christ for the acceptation of our persons by Faith, Heb. 11. 6. and thereby draw covenanted furniture from Christ for through-bearing in our duty, 1 Tim. 1. 5. for, saith he, Faith worketh by Love, or is efficacious, and putteth forth its efficacy in Love, as the fruit thereof.

Vers. 7. Ye did run well, who did hinder you, that ye should not obey the Truth?

HE further presseth the former exhortation indirectly, by four Arguments, first, By commending them for their former forwardnesse in the imbracing of this now controverted Truth (which he calleth their running well, or, with a sort of beauty and comlinesse; for so much doth the word signifie) and shewing no satisfying reason could be given for their present defection from it, and from walking according to it. Doct. 1. A christian life is like to a course, or race, from Earth to Heaven by the way of Holinesse and all commanded duties, especially the exercise of Faith and Love; and therefore we ought to carry our selves in this way, as those who run in a race (See Philip. 3. 13. Doct. 4.) for, the Apostle setteth forth their progresse in Christianity by a metaphor taken from Runners in a race; Ye did run well. 2. It is very ordinary for new Converts to be carried-on with a greater measure of affection and zeal, and to make swifter progresse in this christian course, than others, or they themselves afterwards, when they are of older standing; The newnesse of the thing, the first edge which is p. 234upon their affections not yet blunted by change of cases, and multiplicity of duties, and Gods restraining for a time the violent assault of multiplied furious tentations, untill they be a little confirmed and engaged in his way, together with His affording a more plentifull measure of His sensible presence at first, than afterwards, do all contribute hereto: for, those Galatians at, and for a season after their first conversion, did run, and run well. 3. As those who once made good progresse in the wayes of God may afterward sit up, their after-carriage proving no wayes answerable to their promising beginnings: So, when it falleth thus out, it's matter of a sad regrate unto beholders, and of a deserved reproof unto the persons themselves: for, thus was it with those Galatians, whose defection is matter of astonishment to Paul, and of a sad rebuke to them; Ye did run well, who did hinder you? 4. No satisfying reason can be given, for which any, who once did enter the way of truth and holinesse, should alter his course, take up an halt, or make defection from it, and thereby cause the wayes of God to be evil spoken of, 2 Pet. 2. 2. for, Paul's question, Who did hinder you? importeth that none in reason could have hindered them. 5. When people fall remisse and lazie in giving obedience to known Truth, they are upon the very brink & precipice of defection unto contrary Error, and of apostasie from the very profession of Truth: for, therefore the Apostle doth challenge them for not obeying the Truth, though their apostasie from Truth be mainly intended; implying, that not obedience to Truth, and apostasie from it, are near of kin each to other. 6. The serious consideration of a mans former forwardnesse in the wayes of God, and how little reason can be given for his present backsliding and remissnesse, is a strong incitement to do the first works, and by future diligence to regain what he hath lost by his former negligence: for, the Apostle's scope, is, to incite towards a recovery of their lost liberty by the consideration of those two, Ye did run well, who did hinder you?

p. 235Vers. 8. This perswasion cometh not of Him that calleth you.

HE preoccupieth an objection; for, lest haply they had said, They were fully perswaded in their conscience, that the way wherein they now were, was approven of God; he reponeth, that whatever perswasion they might have of that kind, it was but a meer delusion, as not coming from God, who had called them to christian liberty, ver. 13. but from the Devil and his emissaries. Doct. 1. The greatest untruths and foulest errors may be attended, in those who vent them, with no small measure of confidence and perswasion, that they are undoubted Truths: for, Paul doth here speak against such a perswasion in those Galatians; This perswasion cometh not of Him, saith he. 2. There is much perswasion and confidence, whereof God is not the author, and especially that, which taketh darknesse for light, and error for truth: this perswasion is not of God, or real, but a strong delusion, arising from arrogancy and self-conceit in the person erring (2 Tim. 3. 2, 4. compared with ver. 6.) together with his strong engagements from credit, profit, or some other lust, to follow that error, which do blind the understanding, 2 Tim. 4. 3. but especially from the powerfull working of Satan, who blindeth the minds of those who believe not the Truth, 2 Cor. 4. 4. 2 Thess. 2. 9, 10. for, saith he, This perswasion cometh not of God. 3. Whatever perswasion cometh not of God, and is not grounded upon the Word of Truth, is not to be valued, but looked upon as a delusion, with howmuch-soever confidence it be vented: for Paul regardeth not their perswasion upon this ground; It is not of Him that calleth you, saith he. 4. This may evidence perswasion or confidence, not to be of God, or real, but a meer delusion, when that thing, the truth or lawfulness whereof we seem to be perswaded of, is contrary unto that which we are called unto of God, by vertue either of our p. 236general or particular calling: for, the description here given of God from His calling of them, importeth, their opinion was contrary to that christian liberty, to which they were called of God; and therfore perswasion about it, was not to be regarded; This perswasion cometh not of Him that calleth you, saith he.

Vers. 9. A little leaven leaveneth the whole lump.

HE obviateth a second objection; for, if they should have said, There was no reason why Paul should make so much noise, seing they had not imbraced the whole Jewish Religion, but did only observe some Ceremonies thereof, and neverthelesse remained constant in the Christian Faith; yea, and possibly, that even this much was not common to them all, but the deed of some few only. He answereth by a similitude taken from Leaven, That a little false doctrine (to which leaven is compared, Mat. 16. 12.) may easily in progresse of time corrupt a mans judgment in every other point of Doctrine, and that a small number of scandalous or seduced persons, (to whom leaven is compared, 1 Cor. 5. 6.) may very speedily infect the whole Church. Doct. 1. When they who are overtaken with sin and error cannot any longer hold off conviction, or defend their practice by strength of reason, it is ordinary for them to mince and extenuate the sin of which they are convinced, and to make but small matters of greatest offences: for, the similitude here used, supposeth there was an ap…nesse in them thus to extenuate their error; A little leaven, saith he. 2. It is the duty of Christ's Ministers, not only by force of reason to endeavour a sinners conviction, that his way is sinfull or erroneous, but also to forecast those shifts, whereby the sinner being convinced of his sin or error, may readily go about to extenuate it; and having found them out, to shew the vanity and lightnesse of them: for, the Apostle doth forecast, that readily they would extenuate their sin from this, that it p. 237was but a little one, and maketh their extenuation to be without ground, shewing that a little leaven leaveneth the whole lump. 3. The Church of Christ, and every particular member thereof, ought carefully to resist and watch against the very first beginnings and occasions of sin, but especially of error; The Church by labouring authoritatively to convince the gain-sayers, Tit. 1. 9 and by timeous and prudent application of Church-censures, in case of incorrigible obstinacy, Tit. 3. 10. and every particular Christian by labouring to be established and fixed in the Truth, Col. 2. 7. lest he be carried about with every wind of doctrine, Eph. 4. 14. and by avoiding all unnecessary commerce and fellowship with those who are carried away with a spirit of error, 2 Joh. 10. for, the least of errors, and the smallest number of seduced persons, are here compared to leaven, a little quantity whereof doth secretly insinuate it self, and insensibly convey its sournesse unto the whole masse or lump.

Vers. 10. I have confidence in you through the Lord, that you will be none otherwise minded; but he that troubleth you, shall bear his judgment, whosoever he be.

HE doth indirectly presse the former exhortation, secondly, by shewing his confidence grounded upon charity (1 Cor. 13.) that through the Lords gracious working with them, they should be reclaimed from their Error, and made yet again to imbrace the same Truth, which he did preach; But withall, lest from this his charity to them, they should conclude the Error wherein they were, was not very dangerous; therfore he sheweth his just indignation against it, by denouncing deserved wrath and judgment to be inflicted, partly, in this life, partly, in eternal death, against their prime seducers, without any exception, save that of repentance, which is to be understood in all threatnings, Jer. 18. 7, 8. Doct. 1. A loving Minister, and zealous for the good of souls, when he hath to do with those who are overtaken in a p. 238fault, will of necessity be tossed with the tydes of contrary affections, and, as it were, divided betwixt the exercise of hopes and fears: love in Paul, did stir up both those affections, by making him fear the worst of those Galatians in the preceding verses, and yet hope the best of them here; I have confidence in you through the Lord, saith he. 2. The Minister of Jesus Christ is not to despair of their recovery who do oppose themselves; but ought in charity to hope the best of all men, so long as they are curable: I have confidence in you through the Lord, that ye will be none otherwise minded, saith he, which was not a confidence of Faith grounded upon a word of promise, and therefore infallible; but a confidence of charity and love to their good, which made him hope, that God would bring about their deliverance, wherein, though the event should have disappointed him, yet he had not transgressed, seing that in our judgment of persons, where things are doubtsom, we are commanded to hope the best so far as may be, 1 Cor. 13. 7. Doct. 3. It is convenient also that a Minister sometimes make known unto the people that charitable confidence which he hath of their recovery, The knowledge whereof may not only furnish the people themselves with some heart and courage to set upon their duty arising from their Ministers hopes and confidence, but also commend their duty and make it lovely to them, as being pressed upon them by one, who hath evidenced his love and charity toward them by that his confidence. Besides, it is looked upon as a thing disgracefull, to disappoint those, who from love to, and desire after our good, do hope the best of us: Thus Paul maketh them know his confident hope of their recovery; I have confidence that you will be … otherwise minded, saith he. 4. As the sinners first conversion from sin to holinesse is God's work, Eph. 2. 5. So the recovery of a sinner from his backsliding and defection, is no lesse a work of infinit Power, Psal. 51. 10. and the only work of God: for, the Apostle, speaking of his confidence of their recovery, doth rely not upon p. 239their strength, but on the Lord for bringing about the thing hoped for; I have confidence in you through the Lord, saith he. 5. A Minister would so make known to people his charitable confidence of their recovery from sin and error, as he may not thereby give them ground to conceive that he is not much displeased with their sin, and so render them secure under it, as making a sleeping pillow of those his hopes: for, the Apostle, having shewen his charitable confidence towards the seduced people, doth evidence how dangerous their error was, notwithstanding, by denouncing Gods judgment against their prime seducers; But he that troubleth you, shall bear bis judgment, saith he. 6. How the native and ordinary effect of error is to trouble the Churches peace, See Chap. 1. Vers. 7. Doct. 3. But he that troubleth you. 7. Though there were not a Christian Magistrate to inflict civil punishment upon seducers, and those, who by drawing disciples after them do trouble the Churches peace, or, though the Christian Magistrate do not make conscience of that, which is his duty herein, Rom. 13. -4. yet, such evil doers as those may certainly expect their deserved judgment from God, either here, or hereafter to be inflicted, either immediately by Himself, Zech. 10. 7. or mediately by some one instrument or other, Zech. 13. 3. for, though there was now no Christian Magistrate to punish such; yet Paul with much confidence affirmeth, He that troubleth you, shall bear his judgment. 8. So just is God, that when He maketh inquisition for bloud in His day of vengeance, He will suffer no impenitent transgressor, how subtil soever, escape His most accurate search, nor yet passe free from the dint of His avenging stroke, who-ever he be for parts, power, or estimation: for, he speaketh in the singular number, he that troubleth you, to shew, that every one, and, as it were, apart, and one by one, should be taken notice of, and shall bear his judgment, whoever he be, that is, without exception of persons.

p. 240Vers. 11. And I, Brethren, if I yet preach Circumcision, why do I yet suffer persecution? then is the offence of the crosse ceased.

HE presseth the exhortation, thirdly, by refuting a calumny, whereby, as it seemeth his adversaries would have made people believe, that Paul, by circumcising Timothy, to prevent the stumbling of the weak Jews (Act. 16. 3.) had declared himself to be of the same judgment with them in the present controversie. And he answereth, denying that he did urge Circumcision to be observed by the Gentiles at all, (Act. 21. 25.) nor yet by the Jews in the sense of his adversaries, and giveth two evidences of the truth of his denial; First, if he had preached Circumcision, the Jews would not have persecuted him, as they constantly did. Secondly, they would not have taken offence at the preaching of the Gospel, or of Salvation through Christ crucified, which is here called the Crosse, or doctrine of the Crosse, as 1 Cor. 1. 18. The truth of both which consequences lyeth in this, that the great reason why the Jews did persecute the Apostle, and were such enemies to his doctrine, was his preaching down of Circumcision, and the whole frame of that ancient legal administration, under which they were born and educated, Act. 21. 28. Doct. 1. It is the ordinary lot of faithfull Ministers, to be subject unto slander and reproaches, not only in respect of their lives, Rom. 3. 8. but also in respect of their Ministry and Doctrine, as if they were Hereticks: for, even Paul is reported of as a preacher of Circumcision, which is supposed, while he saith, If I yet preach Circumcision. 2. So active are heretical seducers, as they leave no mean unessayed which may serve to confirm and establish their seduced followers, if it were even to spread reports of their chiefest opposits, that they are secretly and under-hand of the same opinion with themselves, and that sometimes they declare their judgments to that purpose: for, so did they p. 241report of Paul, as is here supposed; If I yet preach Circumcision. 3. The faithfull Minister of Jesus Christ, though he be maliciously and basely reported of, ought not to render evil for evil unto those who have invented or entertained such reports, but to return love for their hatred, and good for their evil, labouring more to vindicate himself, than to rub disgrace upon them, whereby he shall heap coals of fire upon their head, Rom. 12. 20. for, so doth Paul, while he laboureth only to clear himself to those Galatians, among whom he was misreported of giving them the affectionate stile of Brethren; And I, Brethren, if I yet preach Circumcision, why do I yet suffer persecution? 4. While we labour to clear our selves from false imputations or calumnies, we had need to use much circumspection in declaring the matter of fact, lest we fail in any one circumstance and so be found lyars, while we go about to justifie our selves; for, Paul is thus circumspect while he denyeth not that he did circumcise any (for he circumcised Timothy, Act. 16. 3.) or that he did ever preach Circumcision (for he did so while he was a Pharisee, Gal. 1. 13, 14.) but that he did preach the observing of it now as a thing necessary to salvation; If I yet preach Circumcision, saith he. 5. A faithfull Minister neither ought, nor will conceal any part of necessary Truth, which he is otherwise called to preach, though he certainly know, he will incur hazard, losse and persecution from men because of it: for, Paul knew he was persecuted by the Jews for his preaching against Circumcision, and yet he preacheth; Why do I yet suffer persecution? 6. Neither is he to conceal any part of necessary Truth, when the eminent hazard of peoples salvation call… for the preaching of it, though imbittered enemies should take occasion from his preaching of that one Truth to reject all Truth: for, Paul preacheth down Circumcision, though the Jews did take occasion from his so doing to reject the whole Gospel: for, saith he, Then, to wit, if he had preached Circumcision, the offence of the Crosse is ceased. 7. If men p. 242once place Religion and Worship in rites, ceremonies, and such externall observances, the most substantiall Truths of God and duties of Christianity, will not bear so much weight with them in progresse of time as the meanest of those: for, though Paul did preach Christ sincerely, 1 Cor. 1. 23. and urged obedience to all the duties of the Moral Law, Rom. 13. 8, 9. yet, seing he did not preach Circumcision he was persecuted by the Jews, who placed Religion in such external performances: Yea, they reject and stumble at the doctrine of Salvation preached by him, because he would not preach Circumcision also; Why do I yet suffer persecution? then is the offence of the Crosse ceased: which implyeth, that his not preaching Circumcision, was the cause why they persecuted his person, and stumbled at his doctrine.

Vers. 12. I would they were even cut off which trouble you.

HE presseth the exhortation, fourthly, by a wish that their prime seducers, who troubled their outward and inward peace, were cut off from communion with the Church, by the sword of Excommunication: whereby he sheweth both, that their sin deserved to be so censured, and that the good of the Church, if her present distemper could have born it, did require that this censure had been inflicted. Doct. 1. The Lord Christ, King and Head of His Church, hath placed power and authority in the Church-guides (Joh. 20. 23.) being conveened together (1 Cor. 5. 4.) to cut off from the body of the Church, by the sword of Excommunication, incorrigible and obstinate offenders, for the destruction of the flesh, that their spirit may … …ed in the day of the Lord Jesus, and that the Church be not infected by the contagion of their sin, 1 Cor. 5. 5, 6. for, by this cutting off, is meaned Excommunication, as the similitude of leaven (ver. 9.) doth teach, being compared with 1 Cor. 5. 6. in which chapter Excommunication is spoken of, and the Apostle alludeth to that phrase of cutting off from p. 243Gods People, frequently used in the Old Testament, as Gen. 17. 14. which did expresse the censure of Excommunication then in use among the Jews; and the Apostle's wishing, that they were even cut off who troubled them, supposeth that there was power to cut off such in the Church, if the exercise of that power had been seasonable; I would they were even cut off. 2. The spirit of Error may so far prevail among a People, that the exercise of discipline can hardly attain its end amongst them, to wit, the shaming of the person censured (1 Cor. 5. -5-) and the preservation of the Church from being leavened, 1 Cor. 5. 6. In which case the Servants of Christ would proceed with a slow pace, and in all lenity and wisdom to the inflicting of Church-censures, lest the person censured, and the multitude seduced by him, be thereby hardened, and the Ordinance it self exposed to contempt; and therefore would rather doctrinally declare, what censures such persons deserve, than actually inflict the censure it self: for, though Paul by himself alone, had power to cut off and excommunicate, 1 Tim. 1. 20, yet, the infection had so spread it self in this Church, and the general distemper was so great, that he satisfieth himself with a wish, declaring thereby what their sin deserved, and proceedeth no further; I would they were even cut off, saith he.

Vers. 13. For, Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.

THe second part of the chapter beginneth in this verse, wherein the Apostle, having given a reason of his former wish, ver. 12. (even because those seducers did hinder the course of their vocation, burdening them with the observances of such things as are contrary to Evangelical liberty, to the enjoyment whereof they were called by God) he exhorteth them to take heed of running to the other extream of abusing their Christian liber…y, p. 244as if they were thereby freed from all obligation to serve God or man in any thing, and giveth two Rules to direct them in the right use of their liberty, first, They would not use their liberty for an occasion to the flesh; where, by flesh is not meaned the substance of our fleshly bodies, but the power of sin and corruption which is in every man, Eph. 2. 3. and is seated not only in our carnall fleshly appetite, but in all the powers of the soul, even the understanding (Rom. 8. 7.) and will, or rational appetite, (Col. 2. -18.) not being excepted. So the sense of the Rule prescribed, is, That they would not take encouragement from this doctrine of Christian liberty to give licence unto the power of sin and corruption within them to break all bonds, and to fulfill its own lusts. Secondly, That they would by love serve one another; or, that notwithstanding of this purchased liberty, every one without exception of persons would from the fountain of love imploy himself in all the duties of love for bringing about the good of his neighbour, and by consequence would straiten, or enlarge himself in the use of his liberty, as might be most conducing to his neighbours spiritual edification, Rom. 14, 13, 15. 1 Cor. 8. 9. Doct. 1. There is not any one thing which ought to be more desired and endeavoured by an honest Minister, than that the People of God committed to his charge, do in some measure walk answerably to their christian calling, and nothing ought to stir up his zeal and indignation more, than when they either actually walk, or are tempted to walk in a course contrary unto it: for, thereby they not only mar the fruits of the Gospel to themselves, (see ver. 4.) but also cause it to be evil spoken of by others, 1 Tim. 5. 14. Hence is the Apostle's zeal so hot against the false Apostles, as that he wisheth them to be cut off, even because they tempted those Galatians to undergo a yoke of servitude contrary to that state of liberty, unto which they were called; For, Brethren, ye have been called unto liberty, saith he. 2. Such is the power and subtilty of inbred corruption, as that it perverteth p. 245the nature even of those things which are best, and taketh occasion from them to do wickedly: for, there is hazard, lest occasion be taken by corrupt nature, even from the doctrine of christian liberty, to break all bonds, and to become licencious, as is supposed, while he saith, Only use not liberty for an occasion to the flesh. 3. The Minister of Jesus Christ ought with great circumspection to guard and cautionate the Truth delivered by him, and especially such Truths, as not being sufficiently guarded may readily be mistaken, and made use of for the encouragement of corrupt nature in any vice or error: for, such was this doctrine of christian liberty, and therfore the Apostle doth seasonably guard it, Only, saith he, use not liberty for an occasion to the flesh. 4. That our christian liberty purchased by Christ, may be used aright, it is required that we do not abuse it as an occasion of fleshly liberty, whether, first, by making those things indifferent and free, which God hath not made free, as the Gentiles did fornication, 1 Cor. 6. ver. 12, &c, Or, secondly, by the immoderate and excessive use of things in their own nature indifferent, as of meat, drink, apparel, which is frequently condemned, See Rom. 13. 13. for, the Apostle prescribeth this as one rule for the right use-making of christian liberty; Only use not liberty for an occasion of the flesh. 5. It is not sufficient for the right use-making of christian liberty, that we do not from thence take occasion to sin our selves, but we must also labour carefully to guard, lest by the offensive and undiscreet use of liberty we give offence, and minister occasion of sin and stumbling unto others: for, he prescribeth this as a second rule, that in the use of their liberty they would by love serve one another, having an eye especially upon their neighbours spiritual edification, Rom. 14. 13, 15, Doct. 6. This freedom and liberty purchased by Christ, doth not loose the ty of any necessary duty, which we are under, whether to God or man. The yoke of duty is no wayes repugnant unto, but very consistent with christian liberty: for, the Apostle, having at large p. 246exhorted them to stand to this liberty, he subjoyneth, by love serve one another. 7. Though Christianity doth not abolish the civil distinction of masters and servants, Eph. 6. 5, 9. And though all Christians be in some respects the Lords free-men, 1 Cor. 7. 22. yet, they are all (even the greatest not being excepted) mutually servants one to another, in so far as being fellow-members of one body, (1 Cor. 12. 27.) they ought not to live unto themselves only, but to spend themselves in their respective imployments, for the spiritual and civil advantage of the whole body, and of every particular member thereof, so far as their capacity and calling (2 Cor. 8. 12, 13.) do reach: for, the Apostle enjoyneth unto all without exception, serve one another. 8. It is not sufficient we do those things which are in themselves materially good, or conducing to our neighbours profit and advantage, except what is done of that kind do flow from the fountain of christian love towards him, 1 Cor. 13. 2, for, saith he, serve one another by love. 9. There is no duty so onerous in it self, or so far below us in our esteem, but the grace of love, being lively in the heart, will make us pleasantly stoop unto it, if it were even to serve the meanest person in the world: for, he commandeth all, even the greatest, to serve one another by love; importing, where love is not, this service will hardly be undergon, and that love will make it easie.

Vers. 14. For all the Law is fulfilled in one word, even in this: Thou shalt love thy neighbour as thy self.

HE inforceth the last Rule by two Reasons, first, This serving one another by love, is the most compendious way to keep the whole Law, seing the whole Law is summed up in that one Word or Precept, (for the ten Precepts of the Law are called so many Words, Exod. 34. 27.) of loving our neighbour (that is, every one without exception, to whom we have any opportunity offered of doing good, Luke 10. 36, 37.) and that, with as much p. 247sincerity as we do our selves: Now, love to our neighbour, is called the fulfilling of the Law, not as if love to God were not thereby commanded also, Mat. 22. 37. but because love to our neighbour supposeth love to God, and floweth from it, as a stream from the fountain, 1 Joh. 5. 1. and is an evidence of it, 1 Joh. 4. 21. Doct. 1. Though Believers in Jesus Christ be delivered from the condemning sentence of the Law, Rom. 8. 1. yet, not from the directing power thereof. The Law doth alwayes remain a rule of our new obedience, though it cease from being a Judge either to justifie, or condemn us: for, the Apostle inforceth the duty of love from the authority of the Law, which doth enjoyn it; for, all the Law is fulfilled in one word, &c. saith he. 2. Love to our neighbour is a most comprehensive duty, as comprising not only inward affection, but also outward action, and extending it self to all the duties both positive and negative, which are enjoyned by the whole second Table; (See Mat. 22. 39.) love thy neighbour as thy self. 3. There is not any of whatsoever rank or condition, whether friend or foe, (Mat. 5. 44.) to whom we do not owe the affection of love, and the consciencious discharge of all those duties, which are commanded in the second Table; for, we are commanded to love our neighbour, (that is, as Christ explaineth, Luke 10. 36, 37.) every man as opportunity doth offer. 4. As the Precepts of the second Table do enjoyn every man to love, and go about all other commanded duties towards his neighbour; so also towards himself: For, although that inordinate and excessive love to self (which is in every man by nature, and whereby a man doth so love himself, as that he postponeth Gods glory and his neighbours good to the fulfilling of his own fleshly lusts) be no-where commanded, but expresly guarded against, Mat. 10. 39. Yet, there is a lawfull orderly love to self, which is enjoyned unto every man: so as that by all lawfull means he labour to maintain what honour God hath put upon himself according to the fifth Command, p. 248and to preserve his own life according to the sixth Command, and so forth of the rest: for, the Command to love our neighbour as our self, supposeth we ought to love our self, to wit, with subordination to God. 5. The love, and other duties flowing from love, which every man is to carry unto, and to discharge towards himself in subordination to God, have the force of a rule and measure unto that love which we owe unto others, so as that we are to love them, first, for God and His Command, 1 Joh. 4. 21. Secondly, in subordination to God, Mat. 10. 37. Thirdly, in sincerity, there being both affection, and action flowing from affection in our love to Him, 1 Joh. 3. 18. for, so we do, and ought to love our selves; Now the Law commandeth to love our neighbour as our selves.

Vers. 15. But if ye bite and devour one another, take heed that ye be not consumed one of another.

HEre is a second argument, to inforce the exercise of mutual love, taken from some dangerous effects, which, doubtlesse, had already followed in part among those Galatians, occasioned by their debates and controversies, and would yet follow more upon the want of love, to wit, first, Their bitter strifes, backbitings, railings, and reproaches, set forth by the biting of wilde beasts; And, secondly, other real injuries, by fraud or violence, which seem to be pointed at, by devouring, which is more than biting: And lastly, as a consequence of the two former, a total vastation and consumption of the whole Church. Doct. 1. As it is a matter of no small difficulty to entertain love among the members of a Church, when they are divided in opinion and judgment about religious Truths; So where love groweth cold, Church-divisions have ordinarily sad and scandalous effects, which argue little of a tender frame of heart in those who have them, even such as are here mentioned, biting, and devouring one another. 2. However a p. 249sectarian spirit doth ordinarily pretend to much sobriety and meeknesse, especially when it first appeareth, and hath but few to give it any countenance, Rom. 16. 18. yet, so soon as it hath gathered strength, and gained many followers, it hath been alwayes found most bitter and cruel: for, the effects of this renting schismatick spirit among those Galatians, were no lesse than biting and devouring one another. 3. In time of Church-divisions, though that party which is for truth and piety be alwayes the most sober, Jude v. 20. 21. yet, considering that even they have much unmortified corruption apt to be provoked by the insolency of their schismatick adversaries there is no small hazard, lest even they vent much of fleshly zeal and passion, and while they are defending Truth, become guilty of several miscarriages, and so be rendred much the worse of their contests and divisions: for, the sin which he doth partly reprove, and partly guard against, was mutual, and of both parties; If ye bite and devour one another, saith he. 4. When schism in a Church is not only maintained on the one hand with fleshly passion, strife, reproaches, and other real injuries, but when it is also oppugned upon the other hand, not so much with the sword of the Spirit the Word of Truth, as with the same fleshly and sinfull means, Then especially is schism the fore-runner and procuring cause of desolation and ruine to both parties, and to the whole Church; and this not only because of that hemous guilt which is in it, but also that stumbling-blocks are thereby multiplied, which cannot but prevail mightily to make men doubt of all Truth, and in end prove nulli-fidians: for, the Apostle holdeth this forth as the consequence of their biting and devouring one another, Take heed, saith he, lest ye be destroyed one of another. 5. As it is a matter of great difficulty to make men of credit and parts, being once engaged in their contentious debates, to project the consequences of their so doing further than the hopedfor victory against their contrary party, Act. 15. 37, &c. So it were no small wisdom, before folk meddle with p. 250strife, so as to engage their fleshly passions in it, however they may be otherwise provoked, seriously to project and consider what wofull, sad and dangerous effects may follow thereupon to the Church of God: for, saith he, Take heed, lest ye be destroyed one of another.

Vers. 16. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.

HE returneth to the first Rule given, ver. 13. (to w…, That they would not use their liberty for an occasion … the flesh) by a transition usuall unto him when he is further to insist upon any thing formerly spoken (See chap. 4. ver. 1.) and furnisheth them with an help for reducing that Rule unto practice, to wit, Walking in the Spirit, or following the motions and directions of the renewed part, or new-man of Grace in the heart (for which the word Spirit, when it is opposed to flesh, is usually taken, See Joh. 3. 6.) the fruit of their walking thus he sheweth should be their mortifying, and keeping at under the flesh, or their corrupt and unrenewed part, in so far, as though the lusts, or first inordinate motions of inbred corruption (for so is lust taken in the tenth Commandment) wo… not be totally suppressed, yet they should not be fulfilled, or brought unto the compleat act, with deliberation and consent, which doth more fully speak that which is, ver. 13. concerning their not using liberty for an occasion to the flesh. Doct. 1. There is not any possibility of getting the power of inbred corruption subdued, or the lusts of finfull flesh curbed to any saving purpose by a natural man, or by any man without a work of saving Grace wrought in his heart by the Spirit of God: for he prescribeth unto them walking in the Spirit, as the only remedy against fulfilling the lusts of the flesh, which supposeth that the Spirit, or the work of saving Grace and Regeneration wrought by the Spirit, must be first in them. 2. The prevailing of corruption over Christians, even to the accomplishing of the outward acts thereof after deliberation p. 251(which sometimes hath come to passe, as in David and others) doth not prove that they never had a work of Grace, or that they have totally fallen from it, but only that they walk not in the Spirit; the motions and directions of the renewed part are not obeyed, but quenched; the power whereof, wherewith the renewed faculties are endued is not exercised, and hereby God is provoked to withdraw His actuating Grace, so that our lusts, once in part mortified, cannot but gather strength, and range abroad in the soul without any effectual resistance: for, Paul saith not, if ye have the Spirit, but if ye walk in the Spirit, ye shall not fulfill the lusts of the flesh. 3. The sin of lust and covetousnesse, as it speaketh the first motions of corruption, whether in our understanding, will, or sensual appetite, towards unlawfull and forbidden objects, namely, such motions as are sudden, and run before our deliberate consent, they cannot be wholly abandoned by the childe of God in this life, no not, though he use the utmost of diligence and watchfulnesse: for, upon their walking in the Spirit, he doth not promise that those lusts shall not be in them; only, they shall not fulfill the lusts of the flesh. 4. It is a Minister's duty to insist so far upon any point of necessary Truth, untill he make it, so far as he is able, sufficiently plain according to the capacity of the hearers, as also if the Truth in hand contain a practical duty, the practice whereof is attended with many difficulties, he is to insist upon it until he furnish the hearers with some pertinent helps and motives unto that duty: for, so doth Paul insist upon that Truth delivered, ver. 13. This I say then; and by insisting doth explain it, ye shall not fulfill the lusts of the flesh; and furnisheth them with an help how it shall be practised, Walk in the Spirit, saith he.

p. 252Vers. 17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would.

HE proveth that their following the motions of the renewed part, should keep the unrenewed part at under, by two arguments; first, Because the renewed, and unrenewed part, or Spirit and Flesh, do lust against, uncessantly oppose and labour to suppresse one another, by reason of that great contrariety, which is betwixt those two principles, as being of a different original, Job, 3. 6. and supported and assisted with contrary powers, ver. 19. and 22. whence he sheweth it doth follow, that we cannot compleatly effectuate neither the good nor the evil which we would; the flesh alwayes opposing that which we would according to the direction of the Spirit; the Spirit again opposing what we would according to the direction of the flesh: which latter is the conclusion he doth here prove, as it is expressed, ver. 16. Doct. 1. As a Minister ought to point at some helps unto the People for their better discharging of any difficult duty; So he ought to make it appear that those are helps indeed, and how they contribute for the more easie practising of the duty pressed; otherwise they receive no encouragement thereby, neither to set about the duty, nor to make use of those helps in order to the duty: for, the Apostle having prescribed an help for keeping the flesh at under, doth here demonstrate clearly, that the thing prescribed doth really help, as appeareth from the scope. 2. As the regenerate man hath a renewed principle of Grace in all the faculties and powers of the soul, wrought in him by the Spirit of God; So he hath in all those some remainder of corruption yet unmortified, whereby his whole mind, will and affections are partly spiritual, partly carnal, both flesh and Spirit are in him; For the flesh lusteth against the Spirit, saith he. 3. None of those powers or principles in the regenerate man, are p. 253dead, dull, or meerly passive, but both of them are working and active; for, the flesh lusteth, and the Spirit lusteth, whereby is meaned, that both of them do sway and incline the whole man to work in a way congruous to their respective natures, the one to good, and the other to evil. 4. The activity of these two active principles is in a flat opposition the one to the other; so that in one and the same man, and while he is about one and the same action, there is a conflict and battel betwixt these two contrary parties, Rom. 7. 19, 21. The flesh lusteth against the Spirit, and the Spirit against the flesh. 5. As there is a mixture of both these principles in all the powers and faculties of the regenerate man; So there is a mixture of their respective influence and efficacy in every action of his, whereby, though there be a prevalency of the one above the other in some actions; yet there is not one action to which both of them do not contribute somewhat: if not by a causal influence; yet by some measure of active resistance; For the flesh lusteth against the Spirit, and the Spirit against the flesh. 6. Hence it followeth, that as the actions of the regenerate are not perfect and free from a sinful mixture; So there is some difference betwixt his worst actions, and those same actions as gone about by the unregenerate man, even this, that the flesh doth not advance with a full gale, but meeteth with the contrary tyde of resistance from the Spirit in some degree: for, as the flesh lusteth against the Spirit, so the Spirit lusteth against the flesh: and ye cannot do the thing that ye would, saith he. 7. Though unregenerate men may have somewhat like to this spiritual combat, even a conflict sometimes betwixt the natural conscience, and rebellious affections, Rom. 2. 1. yet they have not this same very combat here spoken of, wherein one faculty is not carried against the other, but every faculty, as it is flesh, is carried against it self, as it is spirit; now that this combat is not in the unregenerate man, appeareth from this, that he is wholly flesh, Gen. 6. 5. and not at all spirit, And this combat is betwixt flesh and spirit; for, the flesh p. 254lusteth against the spirit. 8. The mutual resistance and opposition of those two parties, flesh and spirit, in the regenerate man, as it beginneth at the very first rise of every action in the understanding, will, or affections; So it continueth and waxeth alwayes more fierce, as the action is carried-on towards its full accomplish ment by the executive faculties: for, saith he, Ye cannot do the things that ye would; importing, that our willing of good or evil, is more free from this opposition (though not altogether free) than our actual doing or accomplishing of it, being so willed. See Rom. 7. -18.

Vers. 18. But if ye be led by the Spirit, ye are not under the Law.

HE proveth the same conclusion, secondly, shewing that they who are led and guided by the regenerate part, or an inward principle of grace within (which it all one with walking in the Spirit, spoken of, ver. 16.) are not under the Law, whereby is not meaned, that they are not under the Law as a rule and guide of new obedience; for, both the Word and the Spirit do guide, as shall appear from the first Doctrine; but they are not under the condemning (Rom. 8. 1.) nor yet the irritating power of the Law, whereby the more that unregenerate men are urged unto rigid obedience by the Law, the more doth their corrupt nature spurn and rebell, as being desp… to get all done which the Law enjoyneth. This irritating power of the Law is spoken of, Rom. 7. 5. Now, they who are led by the Spirit, are not thus under the Law, because unto such a fountain of Grace is opened-up for enabling them in some measure to do what the Law enjoyneth, Phil. 4. 13. and for pardoning them wherein they fall short, 1 Job. 2. 1, 2. So that corruption in them is not so much irritated by the Law as in the unregenerate, and by consequence the lusts of the flesh are not fulfilled, as was expressed, ver. 16. Doct. 1. The regenerate part, or new man of Grace, performeth the office of p. 255guide and leader to the godly in all their actions which are truly spiritual, In so far as, first, it self is ruled by the Word, and to be tryed by the Word, Isa. 8. 20. which Word alone is the external light and lanthorn to direct our steps, Psal. 119. 105. as the light of the Sun or candle is to the eye. Secondly, the work of Grace it self, as the understanding is thereby illightned, is the internal light whereby the regenerate man doth spiritually understand the things of God revealed in Scripture, 1 Cor. 2. 12. as by the internal light of the eye we discern those things which are made conspicuous by the external light of the Sun or candle. Thirdly, the same work of Grace, as the will and affections are thereby renewed, being actuated by the continual supply of exciting grace from the Spirit of the Lord, is a strengthening guide to all spiritual actions, by whose influence alone the regenerate man (who as to any principle of nature and freewill within himself, is not sufficient to think any thing, 2 Cor. 3. 5.) is rendred able, and made actually to walk in the wayes of God. Philip. 2. 13. for, while he saith, If ye be led by the Spirit, he supposeth the office of the Spirit, and regenerate part is to guide and lead. 2. The natural man, so long as he remaineth in that state, is so much a slave to his sinful lusts, That those things which are appointed of God to curb and make them weaker, are so far from bringing about the end proposed, that his lusts are thereby inraged and made more violent: for, the Apostle (being to prove that those who are led by the Spirit do not fulfill the lusts of the flesh; which is laid down to be proved, ver. 16.) saith, such are not under the Law, to wit, the strict and rigid exaction of the Law; importing, that the rigidity of the Law, which of its own nature tendeth to restrain sin, and to make it weaker, is turned by the unregenerate man unto an occasion for the fulfilling of his lusts.

p. 256Vers. 19. Now the works of the flesh are manifest, which are these, Adultery, fornication, uncleannesse, lasciviousnesse, 20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditious, heresies, 21. Envyings, murders, drunkennesse, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God.

FOr the better understanding and observing of the rule delivered, ver. 13. use not liberty for an occasion to the flesh, he maketh a Catalogue of some works of the flesh, which were best known to those Galatians: And, first, he declareth the nature & condition of those works, that though the inward root of concupiscence from whence they flow, be hid, and therefore it is not easie to convince a man that he is led by it; yet those effects and works of the flesh are evident and patent, so that a man may passe judgment upon the prevalency of flesh and concupiscence in his heart, when those its effects do break out in his life. Secondly, he maketh a particular enumeration of seventeen of those works, expresly shewing that there are several other works of the flesh besides these, only he thinketh it sufficient to have instanced these, and these rather than others, because probably they have been too commonly practised among the Galatians: which works of the flesh here enumerated, are, First, Adultery, or the sin of filthynesse betwixt parties, whereof one at least is married. Secondly, Fornication, or the sin of filthinesse betwixt parties both free from the yoke of marriage. Thirdly, Uncleannesse, under which are usually comprehended all other sorts of filthy lusts, and particularly that against nature, Rom. 1. 24. Fourthly, Lasciviousnesse, or wantonnesse, whereby is meaned all petulant and wanton behaviour, tending to excite the lust of filthinesse, whether in our selves or others. These are, ver. 19. Fifthly, Idolatry, a sin whereby religious p. 257worship, due to God only (Mat. 4. 10.) is given unto those which by nature are no gods, chap. 4. 9. or, whereby the true God is worshiped in, or before Images, Exod. 32. 4, 5. The former idolatry is forbidden in the first Command, the latter in the second. Sixthly, Witchcraft, or a devilish art, whereby certain men or women having under some violent fit of a tentation entred a covenant, either expresse or implicite, with the Devil, are enabled by the Devil's assistance upon their using certain rites and ceremonies prescribed by him, to work things strange and wonderfull, so far as God permitteth. Seventhly, Hatred, or, as the word signifieth, enimity and hatred in the heart towards our neighbour, joyned with a rooted desire to do him hurt, whether for apprehended or real injuries. Eightly, Variance, or contention and strife by disgraceful and opprobrious words, arising from the fore-mentioned enimity and alienation of hearts. Ninthly, Emulations, not that good emulation whereby we strive to excell others in that which is good, not for love of applause or other by-respects, but meerly from the love which we carry unto that which is good; this is commanded, 1 Cor. 14. 12. but carnal emulations, whereby we are grieved at the good which is in others, not so much from hatred to their good, as because it overshadoweth us, and therefore is joyned with a desire to outstrip them in that good, which we are grieved for, wherein it differeth from envy. Tenthly, Wrath, whereby, according to the force of the word in the original, is meaned that sudden passionate commotion, and perturbation of the affections, through apprehension of an injury offered, transforming a man to a very beast, and thrusting him forward to act some mischief, Luke 4. 28, 29. Eleventhly, Strife, which, as it differeth from the eight work of the flesh formerly mentioned, doth signifie a certain kind of litigious striving, probably about civil rights and interests, which, when it is for trifling matters, or in defence of unrighteousnesse, (1 Cor. 6. 8.) or separated from a spirit of Christian meeknesse and p. 258condescendence (1 Cor. 6. 7.) is a work of the flesh here condemned. Twelfthly, Seaitions, or renting of those into divers factions, who ought to be joyned in one common society: (for so much the word in the Original doth hint at) which renting work, when it falleth out in the State, is called by the name of sedition, and in the Church by the name of schism, especially when there is a rent not only in opinion, but also in affection and design or endeavour, each party labouring to countermine the other. Thirteenthly, Heresies, which are somewhat more than simple schism and faction, 1 Cor. 11. 18, 19. even grosse and dangerous errors voluntarily held (Tit. 3. 11.) and factiously maintained by some person or persons within the visible Church (Act. 20. 30.) in opposition to some chief or substantial Truths grounded upon, and drawn from the holy Scripture, as the places cited, and the notation of the word in the Original will in a good part bear. These are, ver. 20. Fourteenthly, Envyings, which are those base passions, whereby we grieve at the good and prosperity of others, without any endeavour to attain unto that good our selves. Fifteenthly, Murders, or slaughters, which frequently follow upon the for…, whereby is not meaned the execution of publick justice upon malefactors; for, that is commanded, Lev. 24. 21. but the satisfaction of private revenge, by shedding of bloud, and the taking away of our neighbour's life unjustly, though under pretence of publick justice, 1 King. 21. 13. Sixteenthly, Drunkennesse, when men do drink wine, or strong drink excessively, and beyond that measure which fitteth them both in soul and body for the service of God, and duties of their calling. Seventeenthly, Revellings, The word doth usually signifie excesse of belly-chear in riotous feasts, joyned with all sorts of lascivious behaviour. The Apostle, having made this enumeration, that he might terrifie them from the practice of those evils, giveth them timous warning now by Letter, as he had done formerly by Preaching when he was with them, that impenitent persisters in p. 259these and such like sins, should never inherite the Kingdom of Heaven, and by consequence should be eternally damned, Mat. 25. 41. I say, impenitent persisters; for, this and all such threatnings are to be understood with the exception of repentance, Jer. 18. 7, 8. Doct. 1. It is not sufficient that a Minister, having divided his hearers in two ranks, to wit, spiritual and carnal, or renewed and unrenewed, denounce eternal wrath to the latter, and promise God's favour and life eternal to the former; but it is also necessary, that he give evident and discriminating marks of both, and of the one from the other, whereby every one may be in some measure enabled without mistake to judge of his own inward estate, and so to know whether the judgment denounced, or mercy promised, be his allotted portion: for, the Apostle giveth such discriminating marks of flesh and Spirit, from their respective effects; The works of the flesh are manifest, saith he; and, ver. 22. the fruit of the Spirit is love. 2. As it is not sufficient for a Minister to condemn and reprove sin in the general, without condescending upon some particular instances and examples; because general doctrine is not so well understood, and especially in the reproof of sin, it is looked upon almost by every hearer as if he himself were not concerned in it: So in the matter of instances and examples (because he cannot, neither were it convenient to enumerate all) such would be condescended upon as are best known, and most commonly practised among those to whom he preacheth: for the Apostle giveth such instances of the works of the flesh, as for the most part, the present defection, schism and distemper flowing from thence, which was among those Galatians, did carry them unto Idolatry, heresie, variance, strife, &c. and, as it seemeth, all the rest have been but too commonly practised amongst them, as adultery, fornication, &c. 3. Sin hath seated it self, not only in the sensual appetite, but in the more noble faculties of the soul also, namely our understanding and will; so that the whole man is corrupted by nature, and altogether flesh; p. 260for, the works of the flesh here enumerated are of three sorts, according to those three parts of corrupt flesh, or nature, to wit, our reason, will, and sensual appetite: So as some of them are seated in, and have their rise from each of those; the four first, Adultery, fornication, uncleannesse and wantonnesse, and the two last, belong to the sensual appetite, Idolatry and heresie to blind and corrupt reason; Witchcraft, hatred, variance, emulations, wrath, strife, seditions, envyings, murders, belong partly to the depraved will, and partly to the sensual appetite. 4. Not only are grosly scandalous evils, works of the flesh, excluding those who are guilty from the Kingdom of Heaven, such as Adultery, witchcraft, &c. but also such sins, as being seated in the heart, do not break forth to the view of the world, of which sort are hatred, emulations, envyings: for, even they that do such things shall not inherit the Kingdom of God. 5. There is no sin so grosse, as being against all piety, conscience, and the very light of nature it self, which people have not need to guard against, and Ministers to deter them from by the terrible denunciations of God's heavy judgement against those, who shall be found guilty of such like; And that because the seed of all sin is in every man, Rom. 3. 10, &c. And there is no sin, into which a man given over of God will not fall, when he is tempted to it, Exod. 10. 27. for, the Apostle thinketh it necessary to scar them even from Adultery, witchcraft and murder, by shewing that they who do such things shall not inherit the Kingdom of God. 6. That a Minister may bear down and suppresse sin amongst the people committed to his charge to any purpose, it is necessary he inveigh by just and necessary reproof, not only against the grosse and external acts of sin and wickednesse, but also against the first motions and conception of those sins in the heart, and every thing which may prove an occasion of breaking forth in those grosser evils; for, the Apostle setteth forth the evil not only of Adultery, fornication and uncleannesse, but also of wantonnesse; not only of witchcraft, but also of hatred and variance, which p. 261often prove tentations unto witchcraft; and not only of murders, but also of wrath, envyings, emulations, strife: all which make way for murders. 7. Ministers are God's watchmen, Ezek. 3. 17. and therefore are bound to give faithfull and timous warning unto every man of his spiritual hazard; lest otherwise the bloud of people be required at his hands: This made Paul often to forewa… both presently, and in time past, that they who do thos… things shall not inherit the kingdom of God. 8. Though former warnings have not the expected successe; yet, the Minister of Christ, must not faint nor despair, as if there were no hope; but ought to renew his zeal, and reiterate those very same warnings and threatnings, as not knowing when the Lord may give the long, wishedfor blessing, 2 Tim. 2. 25. Thus did Paul; Of the which I tell you before, as I have also told you in time past. 9. As life eternal and the state of glory to be enjoyed after this, is a Kingdom, because there shall be an order betwixt King and subject there, the one commanding, the other obeying, without any hazard of rebellion and faction, Mat. 6. -10. There shall be perfect freedom from all oppression and slavery there, Eph. 4. -30. Yea, every subject shall enjoy a kingdom and wear a crown there, Iam. 1. 12. So this Kingdom is given, not for our merit or works, but by right of sonship and by vertue of our adoption, even as the inheritance is conveyed unto the heir: for, saith the Apostle, speaking of Heaven, They shall not inherit the Kingdom of God. 10. Though there be a mixture of sheep and goats, wheat and tares, godly and ungodly in the visible Church, Mat. 13. 29, 30. yet in Heaven there shall be no such mixture, no unclean thing shall enter there; for, they who do such things shall not inherit the Kingdom of God, saith Paul.

Vers. 22. But the fruit of the Spirit is Love, joy, peace, longsuffering, gentlenesse, goodnesse, faith, p. 26223. Meeknesse, temperance: against such there is no Law.

THe Apostle, in like manner, for the better understanding, and the more easie practising of the remedy prescribed against fleshly lusts, ver. 16. He giveth a catalogue of some of those gracious vertues, and the exercise of them, which flow from the Spirit, or the root of Grace in the heart: And having called the former instances (ver. 19.) only works of the flesh, he designeth these by the name of fruits of the Spirit; because they are acceptable to God, Rom. 12. -1. and profitable to the man himself, 1 Tim. 6. 6. as savoury and wholesom fruit, which the works of the flesh are not, Rom. 6. 21-. Next, he enumerateth nine of those fruits, not as if they were not moe, for there are many moe vertues than those, as knowledg, hope, patience, 2 Pet. 1. 5, &c. but, because those are vertues standing almost in direct opposition to the former vices, and such as for the exercise thereof he wished chiefly among those Galatians; Which are, first, Love, or an holy affection whereby we love God for Himself, (Mat. 22. 37.) and our neighbour in, and for God, 1 Job. 4. 21. Secondly, Joy, that holy affection of the soul, delighting it self, and taking pleasure in those things, and in that measure which God alloweth. Thirdly, Peace, or that concord and agreement which a reconciled soul hath with God, Rom. 5. 1. and which he endeavoureth to have with all men in God, Heb. 12. 14. Fourthly, Longsuffering, whereby we moderate anger, do patiently bear, and forgive even many injuries, Col. 3. -12, 13. Fifthly, Gentlenesse, or kindnesse, whereby we labour to be affable and pleasant unto our neighbour, and easie to be intreated, even when he hath wronged us, Rom. 12. 14. Eph. 4. 31. Sixtly, Goodnesse, a vertue whereby we are inclined to communicate what good is in us for the advantage of our neighbour both in his spiritual (1 Pet. 4. 10.) and bodily (Gal. 6. 10.) estate. Seventhly, Faith, whereby we conceive in this place is understood not so much justifying faith, and faith towards God, which is p. 263the root and fountain of all those fruits, (ver. -6.) as faith and fidelity towards men, whereby from a renewed heart and for God's glory we speak nothing but truth, Eph. 4. 25. and make conscience to perform whatsoever is undertaken by us, Psal. 15. -4. Eightly, Meeknesse, a vertue whereby we moderate anger, so as that we are not provoked but for just causes, and not more or longer provoked than the Word of God alloweth, whereby also we do speedily restrain and suppresse anger when it hath transgressed the just bounds, Eph. 4. 26. Ninthly, Temperance, or continency, whereby our fleshly appetite is kept within bounds, in seeking after honour, meat, drink, pleasure or riches. Lastly, The Apostle, having made this enumeration, that he may excite the Galatians to the practice of those vertues, he commendeth them from this, That the Law was not made against them or the practisers of them, either to condemn or accuse them. In which words, by a figure, or flowr of speech, more is to be understood than is spoken, as Psal. 51. -17. even that the Moral Law (concerning the standing whereof, as to its directing power, there was no controversie betwixt Paul and his adversaries) doth expresly command and commend them, which could not be said of those ceremonial abstinences or performances, so much urged by the false Apostles. Doct. 1. There is no way for gracious vertues, or the fruits of the Spirit to grow and thrive in our heart, unlesse the works of the flesh be set against, and in some measure mortified: these thistles and weeds must be plucked up, else they draw the sap and strength of the heart from the good grain: The Apostle's method pointeth at so much, while he engageth them to mortifie the works of the flesh in the first place, and next commendeth unto them the fruits of the Spirit; But the fruit of the Spirit is Love, joy, peace, &c. 2. It is not sufficient that we set about the work of mortification and curbing of sin and vice, but must also endeavour to have the heart replenished with the contrary gracious vertues; otherwise sin, being as it were overpowered, p. 264may lurk for a season, but will afterwards revive and take strength, Mat. 12. 44, 45. for, the Apostle, having engaged them to mortifie the works of the flesh, doth now excite them to the exercise of gracious vertues; But the fruit of the Spirit is Love, joy, peace, &c. 3. There is no vertue truly saving and acceptable to God, but that which floweth from the grace of regeneration. The vertues of the Heathen, how excellent soever they seemed to be, were but shadows of saving vertues, as not coming from a clean fountain, a gracious root in the heart, Jo… 14. 4. nor yet levelling at the right end, God's glory in the chief place, Col. 3. 17. but some other thing inferior to that, Act. 24. 26. Besides, they were not done in faith, and so could not be acceptable to God, Heb. 11. 6. for, the Apostle calleth all those which are vertues indeed, the fruits and effects of the Spirit; But the fruit of the Spirit is Love, joy, peace, saith he. 4. If we compare the graces of God's Spirit with the works of the flesh, there will appear such a beauty in the one, such deformity in the other, such solid satisfaction and contentment in the one, and such disquietnesse and vexation of spirit in the other, that laying aside the difference which is betwixt them by reason of their original and event, those other considerations may serve abundantly to make us fall in love with the graces of God's Spirit, and abominate the works of the flesh: for, the works of the flesh, are Adultery, witchcraft, hatred, strife, envyings, murders; but the fruit of the Spirit, is Love, joy, peace, long-suffering, &c. 5. We are to judge of persons and practices, by thinking well of them, or otherwise, not according to the common esteem in which they are among men, 1 Cor. 4. 3. but according to the esteem that God hath of them, and according to what the Word of God, which is the absolute rule of right and wrong, Truth and Error, doth pronounce concerning them: for, Paul judgeth it sufficient to commend the practice of those vertues from this, that the Law of God did commend them, and approved of those who made conscience of them; Against such there is no Law, saith he.

p. 265Vers. 24. And they that are Christs, have crucified the flesh, with the affections and lusts.

THe Apostle, in this Verse, addeth a new Argument to inforce the practice of that first Rule given, ver. 13. and cleared, ver. 19, 20, 21. to wit, that they should not give occasion to, or fulfill the lusts of the flesh; because those who are Christs, as they all professed themselves to be, have by vertue of Christ's death, crucified and put to death their fleshly corruption, with all its sinfull motions, whether they be sinfull affections and passions, such as those, whereby the mans mind doth suffer, is troubled and afflicted, as malice, envie, anger, and the like; or whether they be sinful lusts, such as these which are stirred up by fleshly carnal baits and pleasures, as motions to intemperance, uncleannesse, and such like. Now those who are Christ's, are said to have crucified all those, because every one who professeth the Name of Christ, hath engaged himself by his profession and covenant sealed in Baptism so to do, Rom. 6. 3, 4. and the truly Regenerate, besides this engagement by profession, have actually begun this work: so that though this body of corrupt flesh be in them; yet by His Spirit (Rom. 8. 13.) and by imitating His Crosse (Rom. 6. 6.) they are upon the work of mortifying it, suppressing the endeavours, and smothering the effects of it, Rom. 6. 12. Doct. 1. All they who are led by, and walk in the Spirit, or who are truly regenerate, and who are actually engaged in the work of mortifying their corrupt nature, are Christ's in a peculiar manner, to wit, by right of donation from the Father, Joh. 6. 37. by right of emption or redemption, 1 Cor. 6. 20. and by right of resignation, all such having actually resigned themselves unto Christ, as a mansion for Him to dwell and walk in, 1 Cor. 6. 19. and in every thing to be guided by Him, Act. 9. 6. for, the Apostle useth those expressions indifferently as being of equal extent, Walk in the Spirit, ver. 16. and if ye be led by the Spirit, p. 266ver. 18. and in this verse, they who are Christs, have crucified the flesh. 2. The work of mortification striketh at all sin, and spareth none, aswell pleasant sins, whereby fleshly lusts are satisfied, as other more vexatious evils, whereby the mind doth in a kind suffer, and is afflicted: for, speaking of this work, he saith, They that are Christs, have crucified the flesh, that is, the root of corruption, and then they have crucified all its branches, not only affections, or vexing passions, but also desirable lusts. 3. There is not any argument more moving or effectually exciting unto the work of mortification with a sincere Christian, than that which is taken from his engagement to it by profession, and the first beginnings thereof wrought in him already by the Spirit of God; for, this is the Apostles scope, that they would not walk in, or fulfill the lusts of the flesh, because all of them were engaged by profession to crucifie the flesh, and some had actually begun to do so already; They that are Christs, have crucified the flesh, saith he.

Vers. 25. If we live in the Spirit, let us also walk in the Spirit.

HE inforceth also the remedy prescribed against fleshly lusts, ver. 16. and cleared, ver. 22, 23. even that they would walk after the Spirit; because they who live in the Spirit, or are made partakers of that new life of grace in Regeneration, Joh. 3. 5, 6. (according as they all professed themselves to be) must of necessity walk in the Spirit, by following in their life and conversation the motions and directions of the new-man of grace in the heart. The force of which consequence lyeth in this, that as the principle of life is within, whether flesh or spirit, so must the actions, fruits and effects flowing from that principle be. Doct. 1. The Minister of Jesus Christ is not to bind heavy burdens upon the Lords People, without so much as touching them with one of his little fingers himself, Mat. 23. 4. but ought to lay the edg of every necessary exhortation unto his own heart with the p. 267first, and thereby to evidence, that as he doth not look on himself, as free from the yoke of duty no more than others; So he sincerely intendeth by his own practice to hold forth a real copie of that which he presseth upon others, 1 Tim. 4. 12. for, Paul directeth this exhortation to himself as well as to them; If we live in the Spirit, let us also walk in the Spirit, saith he. 2. The Lord's method in bestowing grace upon gracelesse sinners, is first, to infuse the principles of a new life, or gracious habits and powers in the soul; and next, to actuate these powers, making them actually to do those works which are spiritually good: Spiritual motion and action presupposeth a principle of a spiritual life, as a thing previous unto, and different from it: for, saith he, If we live in the Spirit, let us also walk in the Spirit. 3. To walk in the Spirit, or to follow the conduct of God's Spirit, and of His gracious work in us, is a far other thing, than to cast by the rule of the Word, and to follow only whatever motions or impressions are set home with any forcible impulse upon our spirits, as if those were the motions of the Spirit of God, which may haply be motions of our own corrupt flesh, or suggestions from Satan, 2 Thess. 2. 11. This walking in the Spirit here exhorted unto, is walking orderly and by rule, even by the rule of God's Word, Isa. 8. 20. for, so much doth the word in the Original import, which signifieth to walk orderly, by rule, by line, by measure, as Souldiers do march into the battel; Let us walk in the Spirit, saith he. 4. Though a man cannot passe sentence upon his state before God, whether it be good or bad, by some moe or fewer particular acts of his life, 1 King. 8. 46. yet he may and ought to passe sentence upon it according to his way, and the ordinary strain of his life and conversation. A godlesse conversation argueth a carnal heart destitute of all spiritual life, and a pious conversation doth argue a renewed heart, and a principle of spiritual life within: for, so much will the Apostle's reasoning bear, If we live in the Spirit, let us also walk in the Spirit.

p. 268Vers. 26. Let us not be desirous of vain glory, provoking one another, envying one another.

THe Apostle (having hitherto prosecuted and inforced the use-making of that first rule given, ver. 13. for directing them in the right use of Christian liberty) returneth now to prosecute the other rule, By love serve one another; And in this Verse dehorteth them from some vices, which do wholly impede this service of love, especially from ambition, or an itching desire after vain glory, estimation and applause; which vice is usually attended with other two, first, provoking of others, chiefly inferiors, by reproaching and doing of real injuries to them, as being nothing in the vain-glorious mans esteem, he esteemeth so much of himself. Secondly, envying of others, chiefly superiors and equals, in so far as any thing in them doth seem to eclipse that glory and esteem of which the vain-glorious man is so much desirous. Doct. 1. Though a man may lawfully carry a due regard unto, and have a care of his own good name and estimation among others in its own place, Rom. 12. -17. especially that hereby he may be kept in a better capacity to do good unto those with whom he doth converse, Mat. 5. 16. Yet, desire of applause and approbation from men is sinfull, and to be eschewed, when we seek after, and are satisfied with applause or esteem for those things which are not in us, 2 King. 10. 16 or which are not worthy of so much esteem as we do seek for, Amos 6. 13. or are not praise-worthy at all, as not being commended of God, Philip. 3. 19. or when we seek after applause from men, even for things praise-worthy, not in subordination to, but equally with, or more than the honour of God, (Mat. 6. 2.) or to be approven of Him, Joh. 12. 43. for, this is the desire of vain glory, from which the Apostle dehorteth; Let us not be desirous of vain glory, saith he. 2. How this desire of vain glory impedeth love and peace, and how all glory of this kind is but vain p. 269or empty glory, See Philip. 2. Vers. 3. Doct. 2, 3. Doct. 3. This lust and desire of vain glory is so subtil, as taking its rise sometimes from those things in us which are good, 2 Cor. 12. 7. and so desirable, as tending to make others prostrate themselves before the idol of those apprehended or real excellencies in us which we our selves do so much adore; that the best of men, and those who are endued with excellent graces, gifts and priviledges, have need to guard and watch, lest even they be overtaken with it: for, therefore, as one reason, doth Paul include himself in this exhortation; Let us not be desirous of vain glory. 4. Though it be lawful and praise-worthy to provoke and excite one another to love and good works, Heb. 10. 24. chiefly by our good example and forwardnesse in every commanded duty, 2 Cor. 9. 2. yet, when by doing of real injuries unto others we provoke and excite corruption in them to take some sinfull course for their own ease or redresse (1 Sam. 25. 33, 34.) we are herein guilty, and that not only of committing sin our selves, but of being the occasion of sin unto others, and therefore would eschew it: for, this is it the Apostle forbiddeth, even provoking one another. 5. In setting against any sin, we would look not only upon that sin alone, but also upon those other possibly lesse pleasant and baser sins, which of necessity do accompany it; that so our indignation may be heightned the more against it, as carrying with it a train of such attendants: for, here the Apostle, dehorting them from the desire of vain glory, that he may make them the more to detest it, holdeth forth the necessary dependance which two other vexations and base evils have upon it; Provoking one another, envying one another, saith he.