Chapter 5

1 Stand fast therefore in the liberty with which Christ has made us free, and be not entangled again with the yoke of bondage.

These words are a repetition of the principal conclusion of the whole Epistle, which was on this manner: I Paul am called to teach, and my doctrine is true: therefore you did evil to depart from it, and your duty was to have stood to it.

Further, they are collected and inferred upon the conclusion of the last argument used in the last chapter, thus: You are children of the freewoman: and therefore you are free: and therefore you should hold fast your liberty.

In the words, two main points of doctrine are propounded. The first is, that by nature we are all entangled with the yoke of bondage. For the better conceiving of this, I will handle three points, the nature of this bondage, the sign of it, and the use.

Touching the nature of it. Our spiritual bondage stands in three things. The first is bondage under sin, which Paul teaches when he says, I am carnal sold under sin (Romans 7:14). Here remember, that by sin, is meant Original sin, which has two parts: guilt in the first offence of Adam, which is imputed to all mankind; and the disposition of all the powers of the soul to all manner of evil whatever. And this rebellious disposition is like a leprosy infecting the whole man: and it reigns like a tyrant over the soul of man, by tempting, enticing, and drawing him from one actual sin to another, so as he can do nothing but sin (James 1:14).

The second thing is obligation or subjection to all punishment both temporal and eternal. And it has three parts. The first is, bondage under Satan, who keeps unrepentant sinners in his snare according to his own will (2 Timothy 2:26), he rules in their hearts like a God (2 Corinthians 4:4), and has power to blind them, and to harden their hearts, till he have brought them to eternal death (Hebrews 2:14). The second is, bondage under an evil conscience, which sits in the hearts of offenders as an accuser and a terrible judge, and lies like a wild beast at a man's door, ready ever and anon to pluck out his throat (Genesis 4:7). The third is, bondage under the wrath of God, and the fear of eternal death (Hebrews 2:15).

The third part of this bondage is the obligation to the ceremonial law. It pertains not to all mankind, but only concerns the Jews, to whom it was a yoke of bondage (Acts 15).

The sign of this bondage, whereby it may be discerned, is to keep a course or practice in sinning (John 8:34). He that commits sin is a servant of sin: or again, a life led according to the custom and fashion of this world in the lust of the flesh, or the lust of the eye, (which is covetousness,) or in the pride of life (Ephesians 2:2; 1 John 2:16).

The use. We must learn to see, feel, acknowledge, and bewail this bondage in ourselves. Deliverance belongs only to such captives as know themselves to be captives (Luke 4:18), and labor under this bondage (Matthew 11:28). Thus did Paul when he says, I am sold under sin: and, O miserable man, who shall deliver me from this body of death. To feel this bondage is a step out of it: and not to feel it is to be plunged into it.

Secondly, we must pray earnestly for deliverance. The dumb creatures sigh and travail till they be delivered from their bondage: much more then must we do it (Romans 8:22).

Thirdly, we must learn to detest whatever is of ourselves: because it wholly tends to bondage.

Lastly, we must be content with any affliction that God lays on us, though it be lingering sickness, poverty, imprisonment, banishment. For God might worthily lay on us all shame and confusion: because we are by nature slaves of sin and Satan.

The second main doctrine is, that by grace there is a liberty pertaining to the people of God. Here I consider four things: 1. what this liberty is. 2. the author of it. 3. the persons to whom it belongs. 4. our duty touching this liberty.

For the first: Christian liberty is called, the good, or commodity of Christians (Romans 14:16).

It is a spiritual right or condition, lost by Adam, and restored by Christ. I say spiritual, because it pertains to the conscience. The use indeed of our liberty is in outward things, as meat, drink, apparel, etc., but the liberty itself is in the conscience. And thus it differs from civil liberty, which stands in the moving of the body, in the choice of bodily actions, and in the free use of our goods.

Christian liberty has two parts, a deliverance from misery, and freedom in good things.

Deliverance has four parts. The first is a deliverance from the curse of the law for the breach thereof (Romans 8:1). There is no condemnation to them that are in Christ. And this comes to pass: because there is a translation made of the curse from our persons to the person of Christ (Galatians 3:13).

The second deliverance is from the obligation of the law whereby it binds us to bring perfect righteousness in our own persons for the attainment of everlasting life, according to the tenor thereof, "Do this, and live." And this deliverance is procured, because there is a translation made of the fulfilling of the law from our persons to the person of our Savior Christ.

From these two deliverances arises the pacification of the conscience, partly for our justification, and partly for our conversation.

Touching justification: a sinner in his humiliation and conversion has by this doctrine a liberty without respect to his own works, or to his own fulfilling of the law, to rest on the mere mercy of God for the forgiveness of his sins, and the salvation of his soul, and to appeal from the throne of divine justice, to the throne of grace, and to oppose the merit of Christ against the wrath and judgment of God. And this has been always the help of the godly in their distress. Read 2 Chronicles 33:12; Ezra 9; Daniel 9; Psalm 32; 31; 130; 143. Consider the example of the Publican, and the Prodigal son, who condemn themselves, and make their appeal to the court of mercy and grace.

Here some man may say, how shall I know that I am freed from the rigor of the law, and from the curse thereof? Answer. You must first set yourself at the bar of God's judgment: and there you must arraign, accuse, and condemn yourself: this done, you must use your liberty, and make your appeal to God's mercy and grace for pardon, by asking, seeking, knocking: and thus at length you shall be resolved touching your deliverance.

Moreover, touching conversation, our consciences are settled thus: in that we are freed from the rigor of the law, God in mercy accepts the will and endeavor to believe, repent, and obey, for faith, repentance, and obedience. He spares them that fear him, as a father spares his child when he endeavors to do that which he can (Malachi 3:17). The law requires perfect obedience at our hands: yet God of his mercy looks more at the will to obey, than the perfection of obedience. This must be a stay to our minds, when we see more corruption, than grace in ourselves, and our obedience tainted with many spots of disobedience.

The third deliverance is from the observation of the ceremonial law of Moses (Colossians 2:16). And hence arises another deliverance from the bondage of human traditions, as Paul says, If you be dead with Christ from the elements of the world, why are you burdened with traditions? (Colossians 2:20).

The fourth deliverance is from under the tyranny and dominion of sin (Romans 6:14). Let not sin have dominion over you. For you are not under the law, but under grace. In the first conversion of a sinner, Original sin receives its deadly wound, and the dominion thereof is diminished according to the measure of grace received.

The second part of Christian liberty is a freedom in good things: and it is fourfold. The first is a freedom in the voluntary service of God (Luke 1:74). We are delivered from our enemies, that we may serve God in righteousness and holiness before him all the days of our lives without fear. Paul says that the law is not given to the righteous man (1 Timothy 1:9), because he is a law to himself, and freely does good duties, as if there were no law to bind him. The cause of this freedom is the gift and donation of the free spirit of God. Therefore David prays, Establish me with your free spirit (Psalm 51:12). And Paul says, Where the Spirit is, there is liberty (2 Corinthians 3:17). And, The spirit of life which is in Christ frees us from the power of sin, and death (Romans 8:2).

It may be objected, that this freedom in the voluntary service of God is bondage. For Christ says (Matthew 11:29), Take my yoke upon you. And we are as strictly bound to the obedience of the law of God, as Adam was by creation, or rather more strictly, by reason of our redemption by Christ. Answer. The more we are bound to obedience, the freer we are: because the service of God is not bondage, but perfect liberty.

The second freedom is in the free use of all the creatures of God (Titus 1:15). To the pure, all things are pure (Romans 14:14). And the reason is, because the dominion over the creatures, lost by Adam, is restored by Christ (1 Corinthians 3:22). And hence it is, that Paul calls the forbidding of marriage, and of meats, with obligation of conscience, a doctrine of devils (1 Timothy 4:1).

The third freedom is a liberty to come to God the Father in the name of Christ, and in prayer to be heard (Romans 5:2; Ephesians 3:12). Whereas according to our natural condition, our sins are a wall of partition between us and God, and cause us to flee from the presence of God: and though we cry to God, and fill heaven and earth with our cries, so long as we are in our sins, we are not heard of him.

The fourth freedom is a liberty to enter into heaven in the day of our death: Christ by his blood having made a way (Hebrews 10:19).

Thus we see what Christian liberty is. The use follows. The Anabaptists gather hence, that among Christians there must be no magistrates, they must have no power to make laws beside the laws of God: but this power they have not, because Christians have a free use of all the creatures of God by Christian liberty. Answer. We must distinguish between the liberty itself, and the use of it. And the magistrate's authority deals not with the liberty which is in the conscience, but with the use of it: and he does neither diminish nor abolish the use of any of the creatures, but restrains the abuse, and moderates the over-common use for the common good. Thus magistracy and Christian liberty may stand together: and the rather, because liberty is in conscience, and the magistrate's authority pertains to the body.

Here is further comfort for all the godly: for even by Christian liberty, their consciences are exempted from the power of all creatures, men, and angels (1 Corinthians 7:23). You are bought with a price, be not servants of men, that is, let not your hearts and consciences stand in subjection to the will of any man. Here then falls to the ground the opinion of the Papists, namely, that the laws and traditions of the church bind conscience as truly and certainly as the word of God. This doctrine is not of God, because it is against Christian liberty.

Objection 1. Romans 13:5. Be subject to the higher powers for conscience. Answer. Conscience here is not in respect of the laws of the magistrate, but in respect of the law of God, that binds us in conscience to obey the law of the magistrate.

Objection 2. Hebrews 13:17. Obey them that have the oversight of you, and be subject. Answer. We must be subject to them: because as ministers of God, they deliver the word of God in the name of God to us, and that word binds conscience. Again, the laws which they make touching order and comeliness in the service of God, are to be obeyed for the avoiding of scandal and contempt.

Objection 3. A thing indifferent upon the commandment of the magistrate becomes necessary. Answer. It is true. But it must be observed, that necessity is twofold, external, internal. And the law of the magistrate makes a thing indifferent to be necessary only in respect of external necessity, for the avoiding of the contempt of authority, and for the avoiding of scandal. Otherwise the thing in itself is not necessary, but remains still indifferent, and may be used or not used, if contempt and scandal be avoided. The Apostles made a law that the Gentiles should abstain from strangled and blood, and things offered to idols (Acts 15:28), yet Paul says afterward to the Corinthians, All things are lawful (1 Corinthians 10:23), and whatever is sold in the shambles eat, and make no question for conscience sake (verse 25), because their intent was not, that the law should simply bind, but only in the case of offence: and therefore where there was no offence to be feared, they leave all men to their liberty.

Again, here is another comfort to all that believe in Christ, that nothing can hurt them, and that no evil can befall them (Psalm 91:10); in fact all things shall in the end turn to their good, though in reason and sense, they seem hurtful. To believe this one thing, is a ground of all true comfort.

The consideration of this benefit of Christian liberty, teaches three duties. The first is, from our hearts, to embrace, love, and maintain Christian religion: because it is the means of this liberty. The second is, carefully to search the Scriptures: for they are as it were the Charter in which our liberties are contained. Thirdly, our Christian liberty puts us in mind to become unfeigned servants of God in the duties of faith, repentance, new obedience (Romans 6:22). For this service is our liberty.

The second point is, touching the Author of this liberty, in these words, wherewith Christ has made us free. Christ then is the worker of this liberty. He dissolves the works of the devil (John 8:36; 1 John 3:8), he binds the strong man and casts him out of his hold (Matthew 12:29).

He procures this liberty by two means, by his merit, and by the efficacy of his spirit. The merit of his death, procures deliverance from death, and it purchases a right to life everlasting. The efficacy of his spirit assures us of our adoption, and withal abates by little and little the strength and power of sin. The use. Hence we learn the greatness and grievousness of our spiritual bondage, because there was none that could deliver us from it, but Christ by his death and passion. Hence therefore we are to take occasion to acknowledge and bewail this our most miserable condition in ourselves.

Secondly, the price that was paid for the procurement of our liberty, namely, the precious blood of the immaculate lamb of God, shows that the liberty itself is a thing most precious and excellent, and so to be esteemed.

Thirdly, for this liberty we are to give all praise and thanks to God. This did Paul at the remembrance of it (Romans 7:25; 1 Corinthians 15:57). And not to be thankful is a height of wickedness.

The third point is, concerning the persons to whom this liberty belongs; and they are noted in these words, Stand you fast; he has made us free. Whereby Paul signifies himself and the Galatians that believed in Christ. Believers then are the persons to whom this liberty belongs (John 1:12; 1 Timothy 4:3). And true believers are thus to be discerned. They use the [reconstructed: ordinary] means of grace and salvation, the word, and sacraments: in the use of the means, they exercise themselves in the spiritual exercises of invocation and repentance: and in these exercises they bewail their unbelief, and strive by all means to believe in Christ. As for them that conceive a persuasion of God's mercy without the means of salvation, and without the exercises of invocation and repentance, they are not true believers but hypocrites.

When Paul says, Christ has made us free, that is, me Paul, and you the Galatians, he teaches that every believer must by his faith apply to himself the benefit of Christian liberty. But to do this well, is a matter of great difficulty. The Papists in their writings report our doctrine to be this: that a man must conceive a persuasion that he is in the favor of God the adopted child of God: and that upon this persuasion he has the pardon of his sins, and the benefit of Christian liberty. But they abuse us in this as in many other things. For we teach, that the application of Christ and his benefits, is to be made by certain degrees. The first is, to use the means of salvation, the word, prayer, sacraments: the second is, to consider and to grow to some feeling of our spiritual bondage: the third is, to will and desire to believe in Christ, and to testify this desire by asking, seeking, knocking: the fourth is, a certain persuasion, or a certainty conceived in mind of the mercy of God by means of the former desire according to the promise of God, Ask, and it shall be given to you. The fifth is, an experience of the goodness of God after long use of the means of salvation, and then upon this experience follows the full persuasion of mercy and forgiveness.

The fourth point, concerns the office of believers, and that is, to stand fast in their Christian liberty, and in the doctrine of the Gospel, which reveals this liberty. And by this, we in England are admonished to stand fast to the religion which is now by law established among us, and not to return under the yoke of Popish bondage. For the Popish religion is flat against Christian liberty, two ways. For our liberty which we have in Christ, frees us from the law three ways, in respect of condemnation, in respect of compulsion to obedience, and in respect of justification, (as Paul shows at large in this Epistle:) and yet the Popish doctrine is, that we are to be justified by the works of the law. Again, Christian liberty frees our consciences from the Traditions of men (Colossians 2:20), and yet the Popish religion binds us in conscience to the Traditions of men: in fact, it is nothing else but a heap of traditions.

Here two things are to be considered, the manner of standing, and the time. The manner, is signified in the very words. For to stand fast, is to hold and maintain our liberty with courage and constancy, whatever comes of it, as the soldier keeps his standing, though it cost him his life. We are ready to defend the liberty of our country even with the hazard of our lives: much more then are we to defend Christian liberty with the loss of all that we enjoy: sin must be resisted even to blood (Hebrews 12:4). If men be fearful, they must pray to God for the spirit of boldness and courage: and if God vouchsafe not this gift when opportunity is offered, they may withdraw themselves, and by flying preserve their liberty.

The time of standing, is the euill day, that is, the day of triall. Eph 6:13. And then to stand fast, is a matter of great difficultie. And for this cause we are before hand to prepare our selues by obseruing these rules following. First, we must labor that religion be not onely in mind, and memorie, but also be rooted in the affection of our hearts, so as we loue it, reioyce in it, and esteeme it above all things. Secondly, we must not onely be hearers of the word of God, but also doers of it in the exercises of faith, repentance, new obedience. Thirdly, we must ioyne with our religion, the soundnes of good conscience: for if conscience faile, we cannot be sound in our religion. Lastly, we must pray to God with all manner of prayer and supplication for all things needefull. Eph 6:18.

2 Behold, I Paul say to you, that if you be circumcised, Christ shal profit you nothing.

These words, are a reason of the former conclusion, thus. If you be circumcised, and goe backe from your Christian profession, Christ shall profit you nothing: therefore stand fast.

In the words, I consider a sentence, and the proof of it. The sentence, If you be circumcised, &c. the proof, J Paul say to you For the better vnderstanding of the sentence, Circumcision must here be considered according to the circumstance of time, three waies. Before Christ it was a sacrament, and a seale of the righteousnesse of faith, Rom 4:11. after the death of Christ, till the destruction of the temple, it was a dead ceremonie, yet sometime used as a thing indifferent. After the destruction of the Temple, when the Church of the new Testament was planted among the Gentiles, it was a deadly ceremonie, and ceased to be indifferent: and in this last respect Paul says, If you be circumcised, &c. Againe, circumcision must be considered according to the opinion which the false Apostles had of it: now they put their confidence in it, and made it a meritorious cause of their salvation, and ioyned it with Christ. The words therefore carrie this sense: If you will be circumcised with this opinion, that circumcision shall be to you a meritorious cause of your salvation, Christ shall profit you nothing. The use. Hence it followes, that the doctrine of justification by works, is an errour ouerturning the foundation of religion, which whosoeuer obstinately maintains, cannot be saved. It will be said, this is true of ceremoniall works, but not of morall works. Ans. indeed euen of morall. For that which Paul says here of circumcision, he speakes generally of the whole law, vers. 4. You are abolished from Christ whosoeuer are justified by the law. And circumcision must be considered as an obligation to the obedience of the whole law. Againe, it may be said, this is true of the works of nature, but not of works of grace. Ans. indeed euen of workes of grace: for the Galatians were regenerate, and therfore looked not to be justified, & saved, by the workes of nature, but by workes of grace.

Secondly, hence we gather, that to adde any thing to the passion, as a meritorious cause of our justification, and salvation, is to make Christ vnprofitable. For he must be a perfect Sauiour, or no Sauiour: he admits neither partner, nor deputie in the worke of our redemption. And the grace of God admits no mixture or composition with any thing that is of vs. Grace is no grace, unlessse it be freely given euery way. Therefore the Popish religiō is a damnable religion: because with the merit & satisfactiō of Christ, it ioyns humane merits & satisfactions, in the case of our justification. It may be alleadged, that the Popish religion maintaines all the articles concerning Christ, as we doe. Ans. It does so in word: but withall it addes to the foresaid articles the doctrine of humane merits and satisfactions, which make voide the death of Christ. Againe, Papists alleadge that it is the glorie of Christ, that he merits for vs, and withall makes vs to merit for our selues; as it is the glorie of an Emperour to make other kings under him. Ans. It is not the glorie of the Emperour to make kings as partners with him, in his kingdome. And workes set vp as meritorious causes of salvation, dishonour Christ, for they make him vnprofitable, as Paul here teaches.

Popish religion therefore is in no wise, in any place to be tollerated, where it may be abolished: but it is to be wished that it were banished forth of towne and countrey: and students are to be warned with great circumspection to read Popish writers. For no good can be looked for of that religion that makes Christ vnprofitable.

Lastly, we are here taught to content our selues with Christ alone, and with his works, merits, and satisfactions. For in him we are complete. Col 2:10.

The confirmation of the sentence follows, I Paul say it: therfore it is so. This kind of reasoning may not seeme strange: for the Apostles in writing and preaching, had the divine and infallible assistance of the spirit, so as they could not erre. This must be held as a Principle in religion: and being denied, there is no certentie of the Bible.

3 For I testifie againe to euery man that is circumcised, that he is bound to keepe the whole law. 4 You are abolished from Christ, whosoeuer are justified by the law, you are fallen from grace.

The meaning. Paul says, I testifie againe: because he has spoken thus much in effect before. Gal 3:10.

That is circumcised] who is of opinion of the false Apostles that will be circumcised, and looke for justification thereby.

Bound to the whole law] that is, to the whole ceremoniall law, to the iudiciall law, and to the whole morall law. And further, bound in respect of justification, and life, to doe all things in the law. For he that will be justified by one act of the law, is bound to performe the rest for his justification.

Abolished from Christ] that is, Christ is become an idle and emptie Christ to you.

Whosoeuer are justified by the law] that is, are of opinion that they are to be justified by the workes of the law. For indeede a sinner cannot be justified by the law, but onely in his own false opinion.

Grace] that is, the loue, and favor of God.

The resolution. The third verse is a confirmation of the reason in the second verse, and it may be framed thus: He which is bound to keep the whole law, has no part in Christ: he which is circumcised, is bound to keep the whole law: therefore he which is circumcised, has no part in Christ. The 4th verse is a repetition of the second verse, with a declaration thereof: for he shows what he means by circumcision, namely, justification by circumcision, and consequently by the whole law. And therefore when he had said, If you be circumcised, he changes his speech, saying, Whoever is justified by the law. Again, lest men might think it a small matter to be abolished from Christ, he shows that it is indeed to fall from grace.

The use. These verses are as it were a thunderbolt against all Popery. And first of all, I urge the argument of Paul against the Popish Church, and against the Popish religion: If you be justified by the law, you are abolished from Christ, and fallen from Christ. Answer is made, that the words are to be understood of such works of the law, as are from nature, and go before faith: and not of such works as are from grace, and follow faith: for such works (they say) are from Christ, and stand with him. I answer, the words of Paul are to be understood of all works of the law, whether they be from nature, or from grace. For this Epistle of Paul was written about six years after the conversion of the Galatians: therefore they were and had been long regenerate persons: now men regenerate look not to be justified by works of nature, but by good works, which are works of grace. And Paul says (Ephesians 2:10), We are not saved by works which God has ordained, that we should walk in: and these are the best works that are or can be. Again (Titus 3:5), Of his mercy he saved us, and not of works of righteousness.

By this text we further see, that we and the Papists differ not about circumstances, unless grace and Christ be circumstances. Again, we see that the Church of Rome is indeed no church: because by maintaining justification by works, it is abolished from Christ, and fallen from grace.

Again, I urge Paul's argument against them, on this manner. He which is debtor to the whole law, has no part in Christ: he which is justified by works, is debtor to the whole law: therefore he which is justified by works has no part in Christ. Let them answer, if they can.

I turn the same argument another way, thus: He which is justified by works, is bound to keep the whole law: but no man can keep the whole law: therefore no man can be justified by works.

They answer to the minor, by making a double fulfilling of the law, one for this life, the other for the life to come; and both in their kind perfect. The fulfilling of the law for the time of this life (they say) it is to love God above all creatures in truth: and that he which does thus much, fulfills the law, and is no offender. Hereupon they infer, that works may be answerable to the law, and be opposed to the judgment of God. And for this doctrine, they allege Saint Augustine. I answer again, that Paul in this place takes it for a confessed truth, that no man can fulfill the law: and he urges it as a great inconvenience, that any man should be bound to keep the whole law. And before he has said, He which is of the works of the law, is cursed (Galatians 3:10), which could not be, if there were a fulfilling of the law for the time of this life. As for Augustine, it is true he makes two fulfillings of the law, and one of them for the time of this life: but this he says is imperfect: and this imperfection he makes to be a sin, whereas the Papists of our time teach, that men may fulfill the law for the time of this life without sin.

Where Paul says, If you be circumcised: mark how the false Apostles abuse circumcision. It is by divine institution a seal of the righteousness of faith, and they make it a meritorious cause of salvation. It is indeed rather God's work, than our work: and they make it their own work, and that meritorious before God. Like do the Papists at this day. Baptism is a sign and seal of God's mercy, by divine institution: and they turn it into a physical cause which contains and confers grace. In like sort they turn the works of the spirit, alms, prayer, fasting, contrition; yes their own traditions, confession, satisfaction, and such like, into meritorious causes of justification, and life. And this is the fashion of deceivers, to retain the names of holy things, but not to retain the right use of them.

As here we see circumcision was an obligation to the keeping of the whole law in the old testament: so is baptism in the new, an obligation or bond, whereby we have bound ourselves to live according to all the laws of God (Matthew 28:19-20). This discovers the atheism and unbelief of persons baptized in these our days: for few there be that think upon, and perform this obligation.

We are further to observe the condition of the law. It is wholly copulative. All the parts of it are linked one to another. He that is bound to one commandment, is bound to all: he that keeps one indeed, keeps all: he that breaks one, in respect of the disposition of his heart, is a breaker of all (James 2:10). He that makes no conscience to keep some one commandment, if occasion be offered, will break any. Hence it follows, that true regeneration is that which is a reformation and change according to the whole law of God, and contains in it the seeds of all good duties. Christ says, He that is washed is all clean (John 13:10). Josiah turned to God according to the whole law. Zechariah and Elizabeth walk in all the commandments of God without reproach (Luke 1). David says, He shall not be confounded, when he has respect to all the commandments of God (Psalm 119:6). On the contrary, he which has many excellent things in him, if he live in the manifest breach of some one commandment, is sound in none, nay indeed he is guilty of all. Herod did many good things: and yet all was nothing: because he lived in incest (Mark 6:20). The devil is able to bring a man to perdition as well by one sin, as by many.

Whereas Paul says, If you be justified by the law, you are abolished from Christ: first I gather, that the law and the Gospel are not one in substance of doctrine, as the Papists teach: for they say the Gospel is nothing but the law made more perfect, and plain: which if it were true, a man might be justified both by Christ and the law, which Paul says cannot be. Secondly, I gather hence, that it is a mere device of man's wit, to say that Christ by his death and passion merited, that we should merit by our own works our justification and salvation. For if this were true, that the merit of our works, were the fruit of Christ's passion, Paul would not have said that justification by the law, should abolish Christ to us. For the cause and the effect, both stand together: whereas Christ's merit, and the merit of our works, agree even as fire and water. And no marvel. For the reason why Christ merits is the personal union of the Godhead with the manhood: which union, because it is not to be found in any mere man, neither is there any true and proper merit to be found.

Whereas Paul says, You are fallen from grace, some gather, that the children of God may fall quite from the favor of God. Answer. Men are said to be under grace, two ways. First, in the judgment of infallibility: and thus only the elect are under the grace of God. Secondly, in the judgment of Christian charity: and thus all that profess Christ, (though indeed hypocrites,) are under the grace of God. And in this sense Paul says, that the whole church of Galatia is under the grace of God. And they are said to fall from grace, not because all were indeed under the favor of God, and at length cast out of it: but because God makes it manifest to men that they were never in the favor of God. Thus Christ's enemies are said to be blotted out of the book of life (Psalm 69:28), when God makes it manifest that their names were never written there. Secondly, I answer, that Paul speaks this not absolutely, but upon condition, If you will be justified by the law. And therefore verse 10 he says, that he is persuaded better things of them.

Lastly, here we see it is false that every man shall be saved by his religion: for he that is abolished from Christ is quite out of the favor of God. And therefore no religion, but that which is truly Christian, saves.

5 For we in the Spirit by faith wait for the hope of righteousness. 6 For in Jesus Christ neither circumcision nor uncircumcision avails anything, but faith which works by love.

The meaning. We] I Paul, the rest of the Apostles, and all other Christian churches. In spirit] that is, in the powers of the soul sanctified and renewed. In this sense Paul says that the true circumcision is that which is in the heart, in spirit (Romans 2:29), and Christ says, that true worship of God is in spirit (John 4:24). And that spirit is here taken in this sense, it is manifest: because it is opposed to circumcision which is in the flesh.

By faith we wait] Faith apprehends the promise, and thereby brings forth hope: and faith by means of hope makes them that believe to wait. Hope of righteousness] that is, salvation or life eternal, which is the fruit of righteousness (Titus 2:13), or again, righteousness hoped for. Righteousness indeed is imputed to them that believe, and that in this life, yet the fruition and the full revelation thereof is reserved to the life to come, when Christ our righteousness shall appear, and when the effect of righteousness, namely sanctification, shall be accomplished in us (Romans 8:23; 1 John 3:2).

The sense then is this. All the Apostles and Christian churches with one consent in spirit by means of their faith, wait for the full revelation of their imputed righteousness, and for everlasting life: whereas the false Apostles place their righteousness in circumcision of the flesh, and look to have the fruition of it in this life.

Verse 6. In Christ] that is, in the church, kingdom, or religion of Christ (2 Corinthians 5:17). If any be in Christ, that is, if any be a Christian, he is a new creature.

Uncircumcision] that is, the condition and works of men uncircumcised.

Avails anything] is of no use, respect, or acceptation with God. Faith working] faith effectual in duties of love.

The resolution. These words contain a second reason, where Paul confirms the former conclusion, and it may be framed thus. That thing which makes us wait for the hope of righteousness, that justifies: not circumcision, but faith makes us wait for the hope of righteousness: therefore not circumcision but faith justifies. The proposition is omitted: the minor is in verse 5. And it is confirmed by two arguments. The first is the consent of all churches, We wait. The second is taken from the property of faith in the sixth verse, thus: It is faith, and not circumcision that avails before God: therefore faith and not circumcision makes us wait.

Again, in these two verses, Paul meets with an objection, which may be framed thus: If you abolish circumcision and the ceremonial law, you abolish the exercises of religion. The answer is: in stead of them we have other exercises in our spirit, namely, the inward exercises of faith, hope, and love. The use. In verse 5, four things are to be considered. The first is, who waits? Paul says, we wait. Before he has justified his doctrine by the Scriptures, now he adds the consent of the churches. Here then we see what is the office of all faithful dispensers of the word, namely, to declare such doctrines as are founded in Scriptures, and approved by the consent of the true church of God. Paul an Apostle that could not err, respected consent, much more are all ordinary ministers to do it.

Again, it is the office of all Christian people to maintain and defend all such doctrines and opinions as are founded in the Scriptures, and ratified by the consent of the true churches of God, and no other. This to do is to walk in the way of unity, and peace: and to do otherwise is to walk in the way of schism and heresy.

The second point is, what is waited for? Paul says, the revelation of righteousness, and eternal salvation. Here I observe, that there is no justification by the observation of the law: and I prove it thus: the righteousness whereby a sinner is justified is apprehended by faith, and expected by hope: but if righteousness were by the law, men should have the fruition of their righteousness in this life, and consequently the hope thereof should cease.

Secondly, here is comfort for the godly. They complain of the want of sanctification: but they are to know, that in this life they shall never feel righteousness, as they feel sin: here they must hunger and thirst after righteousness, living in some want of it. If we have the first fruits of the Spirit, the hatred of our own sin, the purpose of not sinning, the fear of God, and such like, we must content ourselves, and wait for the fruition of further grace till the life to come.

Thirdly, we must become waiters for the mercy of God, and for life everlasting (Genesis 49:18; Jude verse 21). For this cause we must do as they do which wait and attend for some great benefit: we must daily stand with our supplications knocking at the mercy gate to the death: and we must daily prepare ourselves against the day of death, and it must be welcome to us: for then is the end of all our waiting and attending.

The third point is, by what are we to wait? Paul says, We wait by faith. Hence it follows, that faith brings with it a special certainty of the mercy of God, and of life everlasting. For men use not to wait for the things of which they are uncertain. Waiting presupposes certainty. The Papists therefore that make special hope, should also make special faith.

The last point is, where is this waiting? Paul says, in spirit. Here observe, that all the exercises of Christian religion are to be in the spirit. God must be worshipped in spirit (John 4:24; Romans 1:9). The heart must be rent, and not the garment (Joel 2). The inward motions of the spirit are of themselves the worship of God, whereas our words and deeds are not simply, but insofar as they are founded in the renewed motions of the heart. Men in our days think they do God high service, if they come to church, hear God's word, and say some few prayers. Indeed these things are not to be condemned: yet are they not sufficient, unless withal we bring to God a renewed spirit imbued with faith, hope, love.

In verse 6, Paul propounds three conclusions. The first is this: that external and bodily privileges are of no use and moment in the kingdom of Christ. Paul says (1 Timothy 4:8), Bodily exercise profits little, and that godliness is profitable for all things. It was a great privilege to be familiarly acquainted with Christ, and to have eaten and drunk with him: yet is it of no use in the kingdom of Christ. For of such Christ says (Luke 13:26), Depart from me you workers of iniquity. It was a great privilege to be allied to Christ in respect of blood, yet in the kingdom of Christ, it is of no use: and therefore Christ says, He that does the will of my Father, is my brother, sister, and mother (Mark 3:33). To conceive, and bear Christ, was a great honor to the virgin Mary: yet was she not by this means a member of the kingdom of Christ, but by her faith in him. And if she had not borne him in her heart, as well as she bore him in her womb, she had not been saved. To prophesy or preach, and that in the name of Christ, is a great dignity: and yet many having this prerogative shall be condemned (Matthew 7:22). It may be alleged, that some outward exercises, as baptism, and the Lord's supper, are of great use in the church of Christ. I answer, the outward baptism is nothing without the inward. Not the washing of the flesh, but the stipulation of a good conscience saves (1 Peter 3:18). Circumcision is profitable, if you keep the law (Romans 2:25).

By this we are taught, not to esteem of men's religion by their riches, and external dignities. For the fashion of the world is, if a man have riches, and honor, to commend him for a wise, virtuous, and godly man. This is foolishly to have faith in respect of persons (James 2:1).

Secondly, by this we are taught to moderate our affections in respect of all outward things, neither sorrowing too much for them, nor joying too much in them (1 Corinthians 7:30).

The second conclusion. Faith is of great use and acceptation in the kingdom of Christ. By it first our persons, and then our actions please God: and without it nothing pleases God. It is the first and the greatest honor we can do to God, to give credence to his word: and from this flows all other obedience to all other commandments. Hence we learn.

First, that we must labor to conceive faith aright in our hearts, by the use of the right means, the word, prayer, sacraments: as also in, and by the exercises of spiritual invocation, and repentance. This being done, we must rest upon the bare word and testimony of God, without, and against sense, and feeling: and quiet our hearts therein, both in life and death.

Secondly, faith in Christ must reign and bear sway in our hearts, and have the command over reason, will, affection, lust. And by it whatever we do or suffer, specially the main actions of our lives, are to be ordered, and disposed.

Lastly, it is a thing to be bewailed, that the common faith of our days is but a ceremonial faith, conceived without the ordinary means, and severed from the exercises of invocation, and repentance.

The third conclusion is, that true faith works by love. Hence the Papists gather, that love is the form and life of faith, not because it makes faith to be faith; but because it makes it to be a true faith, a good faith, a lively faith. But this their doctrine is false, and erroneous. For faith is the cause of love, and love is the fruit of faith (1 Timothy 1:5). Love out of a pure heart, good conscience, and faith unfeigned. Now every cause as it is a cause, has its force and efficacy in itself, and receives no force or efficacy from its effect. Secondly, true faith is lively and effectual in itself, and has a peculiar form of its own, and that is a certain power to apprehend Christ in the promise. For in faith, there are two things, knowledge, and apprehension, which some call application, or special affiance, which affiance because the Papists cut off, they are constrained to make a supply by love. Thirdly, the operation of faith (according to the doctrine of the Papist) is to prepare and dispose a sinner to his future justification. Now, if this operation be from love, then love is before justification: and that cannot be: because (as they teach) justification stands in love. Love therefore is not the form of faith. They allege for themselves this very text in hand, where it is said, faith works by love: or (as they translate it) faith is acted and moved by love. Answer. The meaning of the text is, that faith is effectual in itself: and that it shows and puts forth its efficacy by love, as by the fruit thereof. And it cannot hence be gathered, that faith is acted and moved by love as by a formal cause.

Again, they allege (James 2:26), As the body is dead without the spirit: so is faith without works. Answer. 1. The soul of man is not the form of his body, but of the whole man. 2. Spirit may as well signify breath, or breathing, as the soul. And so it carries a fit sense. For as the body without breath is dead, and it shows itself to be alive by breathing: so faith that is without works, is dead, and it shows itself to be alive by works. 3. There is a false composition of the words to be considered: faith that is without works is dead: is true: but to say, faith is dead without works (as though works gave life to faith) is false; and not the meaning of Saint James, but the former only.

Again, the Papists hence gather, that faith and love are joint causes in the justification of a sinner, and that faith works love in justifying men before God. But this interpretation is against the whole scope of this Epistle, in which Paul proves that there is no justification by the law (chapter 5, verse 4), and therefore no justification by love. Again, Paul says (Romans 3:21), that righteousness is revealed without the law: and therefore without love. And again, that we are made the righteousness of Christ, as Christ is made our sin, namely, by imputation, and therefore not by infusion of love (2 Corinthians 5:21). Thirdly, faith justifies by apprehending Christ in the promise, and therefore not by love. The consequent I prove thus. Faith and love are two hands of our soul. Faith is a hand that lays hold of Christ, and it does (as it were) pull him and his benefits into our souls. But love is a hand of another kind, for it serves not to receive in, but to give out the good it has, and to communicate itself to others. Therefore faith cannot justify by love. Lastly, love in order of nature follows justification, and therefore it does not justify. For first of all faith lays hold on Christ: then follows justification: upon justification follows sanctification, and love is a part of sanctification.

They urge for themselves the words of Paul, that faith works by love. Answer. Paul does not show in this verse, what justifies, but what are the exercises of godliness in which Christians must be occupied. And he does not show how faith justifies, but how it may be discerned to be true faith, namely, by love.

Secondly, they object that faith and love are always joined: and therefore jointly work in justification. Answer. They are joined in one person or subject: and they are joined in the exercise of Christian life: but they are not joined in the article of justification.

Thirdly, they urge the second chapter of Saint James, where it is said, that a man is justified not only by faith, but also by works (verse 24). Answer. Faith in Saint James is put for a historical knowledge of religion; or for the bare confession and profession of faith. Again, justification is twofold; one of the person, the other of the faith of the person. Justification of the person is, when a sinner is absolved of his sins, and accepted to life everlasting, for the merit of Christ. Justification of the faith of the person is, when faith is approved and found to be true faith: and a believer justifies himself to be a true believer. Of this second justification speaks Saint James; and it is not only by faith, but also by works.

Lastly, it may be objected, that love is of no use, if it does not justify. Answer. Justification, and sanctification, are two distinct benefits (1 Corinthians 1:30; 6:11). Justification ministers to us deliverance from hell, and a right to life everlasting: sanctification is a fruit of the former, and serves to make us thankful to God for our justification: and love serves for the same use, because it is a special part of sanctification.

Thus much of the depravation of the text by the Papists. Hence further I gather, that many falsely in these last days boast of faith: because it is not joined with profiting in knowledge, with true conversion to God, with fruits of love to God and man: whereas all true faith is fruitful in good works.

7 You did run well: who did let you, that you should not obey the truth?

The meaning. You did run well] In these words, Paul alludes to the games of running, used among the heathen. And he compares the word and precepts of God, to a way or race; believers to runners, life eternal to the prize, God to the umpire or judge, the lookers on, are men and angels, good and bad, and the exercise of religion, is the running in this race. Read of this (1 Corinthians 9:24; Philippians 3:13-14).

Who] the interrogation has in it the force of a reproof, or complaint. And the sense is this: they did evil, which turned you forth of the way, and you have done evil that you obeyed not the truth. The like is (Psalm 2:1), Why do the heathen rage? That is, it is great wickedness for them to rage.

Let] stop, intercept your course, turn you out of the way.

That you should not obey] that you should not give credence to the doctrine of Paul, and obey it.

The scope. These words are a repetition of the principal conclusion of the whole Epistle. And this repetition is not in vain. For it serves to bring the Galatians to a consideration of their offence, and to amendment of life. Hence I observe, that the often and serious consideration of our sins and lives past, is a means to work in us a detestation of our sins, and a reformation of life. Thus David says, that upon consideration of his ways, he turned his feet to God's commandments (Psalm 119:59). And the cause why there is so little amendment among us, is, because we never so much as think what we have done.

In these words, Paul sets down three duties of Christian people. The first is, that they must be runners in the race of God. Indeed the Sabbath of the Jews figured a rest which is contrary to running: but this rest is from sin, and not from good duties. This duty of running teaches us four things. The first is, that we must make haste without delay to keep the commandments of God, especially the commandments of faith, repentance, new obedience (Psalm 119:32, 60). Contrariwise it is a great fault for youth and others, to defer amendment till old age, or till the last and deadly sickness. For that is the time to end our running, and not to begin.

The second is, that we are to increase and profit in all good duties, especially in knowledge, faith, repentance. But we in this age do otherwise. For either we stand at a stay, or go back, and very few of us proceed forward in good duties. And there are two causes of this. One is blindness of mind, which makes us that we see not how little our faith and repentance is, and how great is the mass of our corruption: the second, is our unbelief in the article of life everlasting.

The third duty is, that we must neither look to the right or left hand, or look to things behind us to set our affection on them, but we must press on forward to the prize of eternal life (Philippians 3:13; Luke 9:62). Here comes a common fault to be considered: we, in respect of profession go forward: yet we look back in our course, and mind earthly things.

Lastly, we must not be moved with the speeches of men which are given of us either to or fro. They are lookers on, and must have their speeches, and our care must be not to heed them, but to look to our course.

The second duty of Christian people is, that they must not only be runners, but they must run well. And that is done by believing, and by obeying the true religion, or as Paul says, by having faith and good conscience (1 Timothy 1:18). These are as it were the two feet by which we run to life everlasting. Under faith we are to comprehend the true acknowledgment of God, affiance in him, and invocation, etc. Under good conscience, is comprised the purpose of not sinning, and the care to obey God in all his commandments. To apply this to ourselves: runners we are: but, alas, few of us are good runners. We have one good foot, and that is our faith or religion which is sound and good: but we halt on the other foot: our care to keep conscience is not suitable to our religion. And three things cause a lameness or feebleness in this foot, the lust of the eye, that is covetousness; the lust of the flesh, and pride of life.

The third duty is, that we must run the race from the beginning to the end, and finish our course, so as we may apprehend life everlasting (1 Timothy 6:11; 2 Timothy 4:7; 1 Corinthians 9:24). And for this cause we must cherish in our hearts a love and fervent desire of eternal life, and by this means we shall be drawn on through all miseries, and overcome them to the end. Secondly, we must hold and maintain a constant and daily purpose of not sinning. And where we are the weakest, there must our resolution be the strongest. And thus shall we be constant to the death.

8 It is not the persuasion of him that calls you.

The meaning. This opinion of justification by the works of the law, is not from God, who has called you from bondage to liberty.

The scope. Paul here meets with a conceit of the Galatians, which was this: Why do you so often and so sharply reprove us? For we hold nothing against conscience, but are persuaded of the thing which we say. To this Paul answers here: this persuasion is not of God: because it is against the calling of God, for he calls you to liberty: and this your opinion draws you into bondage.

Here we see the cause of men's declining from God and his word, and that is this: men deny credence to God's word, and listen to plausible persuasions, and so fall away. Thus Eve fell in the estate of innocence by listening to the false persuasions of the devil. The Papists bustle themselves in their superstitions, by a presumption that the church cannot err, and that God will not leave his church destitute of the assistance of his Spirit. Our common people bolster themselves in their blind ways by a presumption that God is all of mercy, and that if they do their true intent, serve God, say their prayers, deal justly, and do as they would be done to, they shall certainly be saved. Tradesmen often use many practices of fraud and injustice, and that upon a persuasion, that they have a charge and family which must be maintained. If men nowadays will not blaspheme, drink, and riot, as others do, they shall be charged with preciseness: and that comes upon a persuasion, that it suffices to avoid the outward and notorious crimes which are mentioned and condemned in the law. Thus the whole world is misled by blind persuasions.

Secondly, hence we learn to close up our eyes (as it were) and absolutely to follow the calling of God, and to subject all the powers of our souls to it. Thus did Abraham when he was called to go he knew not where, and Paul without using consultation went and preached in Arabia at the calling of Christ.

Thirdly, Paul here sets down a note to discern false doctrines and opinions in religion. If they be suitable to the calling of God they are good: if they be against the calling of God, they are bad. This is Paul's rule. God calls us to liberty: therefore the doctrine of justification by the works of the law is bad: for it draws us into bondage. In like sort God calls us to free justification: and therefore the doctrine of human satisfactions and of the merit of works is bad. Again, God calls us to an utter denial of ourselves: and therefore the Popish doctrine of preparation, and of freedom of will in the conversion of a sinner, is bad.

Lastly, it is to be observed, that Paul says in the present tense "of him that calls you:" for hence it appears, that God continues to call the Galatians, even after their fall, in which they fell away to another Gospel, and as much as in them lay, abolished themselves from Christ. This shows God's patience: and that there is a possibility of mercy after great and grievous falls.

It may be said, how long does God continue to call men to him? Answer: So long as he vouchsafes them the benefit of the public Ministry. Thus then more than forty years has God called us in England. And for this cause, it is our part to pray to God for hearing ears to be pierced in our hearts: and we must answer the calling of God (Psalm 27:8) at the least in the desires and groans of our hearts. And lastly, we must in life and conversation be suitable to the calling of God.

9 A little leaven leavens the whole lump.

The sense. As a little leaven leavens and flavors the whole lump of dough: even so, one error or point of corrupt doctrine, corrupts the whole body of Christian religion — because all the points of religion are linked and compounded together, so as if one be corrupt, the rest cannot remain sound and incorrupt.

The scope. The objection of the Galatians is: Put case, that we err in joining Circumcision and Christ: yet there is no cause why you should so sharply reprove us: for it is no great error to join works and Christ in the cause of our Justification. Paul answers to this objection by a proverb, saying, that a little leaven of false doctrine corrupts the whole body of religion: and one error, though it seem to be of small moment at the first, may at length bring with it the corruption and depravation of many other points.

The use. In the example of the Galatians, we see what is the common fashion of men, namely, to extenuate their faults, and to make small matters of great offences. The Pharisees taught, that sundry of God's commandments, were small and little commandments (Matthew 5:19). To them that make no conscience of sin, great sins are little sins, and little sins are no sins. Pride is cleanliness, covetousness is nothing but worldliness, drunkenness good fellowship, fornication a trick of youth. Thus men put masks upon their ugly sins. The Politician that is of no religion, says, that we and the Papists differ not in substance, but in small circumstances: and that if they err, it is but in small points. But on the contrary, we are to esteem every sin for a great sin, to humble ourselves for the least sins, and to bring ourselves in subjection to God in the least of our actions.

Here we are taught by all means to maintain the purity of sound religion, whatever befalls us. And for this cause we are to resist and withstand every erroneous opinion that shall be broached. For it is the policy of the devil by foisting in some one error, to deprave and confound the whole body of truth. It may be said, how may we discern error from sound doctrine, considering oftentimes they are alike, as leaven is like dough? Answer: Leaven is discerned from dough, not by color, but by taste: even so they which are spiritual, and have the gift of discerning, directed by the analogy of faith, discern truth from falsehood. For whatever is against one Article of faith, or against any of the commandments of the Decalogue, is not sound doctrine, but leaven.

Again, that which is said of false doctrine, may be said proportionally of bad manners. Here therefore we must be put in mind of three duties. The first, to resist and withstand every particular sin. For even one sin is able to defile the whole life of man. One fly is sufficient to mar a whole box of sweet ointment. One offence in our first parents, brought corruption upon them and all mankind, yea upon heaven and earth. He that makes no conscience of some one sin, is guilty of the whole law (James 2).

Secondly, we must do our endeavor to the uttermost, to cut off every bad example in the societies of men. For one bad example is sufficient to corrupt a whole family, a whole town, a whole country. The example of one incestuous man was sufficient to corrupt all Corinth. Therefore Paul says, Purge out the old leaven (1 Corinthians 5:6). The law of God is, that blasphemers, murderers, adulterers, etc. shall be put to death: the reason is, that evil may be taken away out of Israel, that is, the evil of wicked example, which being suffered spreads abroad, and does much hurt. The barren fig tree must be cut down, lest it make the whole ground barren (Luke 13:7).

Thirdly, we are to withstand and cut off the first beginnings and the occasions of every sin. We say of arrant thieves, that first they begin to practice their wickedness in pins and points. For this cause idleness, fullness of bread in excessive eating, drinking, and swilling, riot, and vanity in apparel, are to be suppressed in every society, as the breeders of many vices.

On the contrary, as one point of evil doctrine brings with it many other: so any one little grace of God, brings many other with it. The entrance into God's word gives light (Psalm 119:130). In this respect Christ says, The kingdom of heaven is like leaven, hidden in three pecks of meal: because God's kingdom is set up in the heart at the first upon very small beginnings (Matthew 13:33). This must teach us to use the means of our salvation, and not to be discouraged though we have in us but some small beginnings of God's grace.

10 I have confidence in you in the Lord, that you will be no otherwise minded: but he that troubles you shall bear his judgment, whoever he be.

The sense. In the Lord] by the gracious assistance of God, who no doubt will give a blessing to my Ministry.

No otherwise minded] that is, think no otherwise than you have done, and ought to think; and think no otherwise than I have taught you.

He that troubles you] the Church is troubled three ways: 1. by false doctrine. Thus Ahab troubled Israel (1 Kings 18:18), and the false Apostles trouble Galatia. 2. By wicked example: thus Achan troubled Israel (Joshua 7:25). 3. By force and cruelty: thus tyrants and persecutors trouble the Church.

[reconstructed: Shall bear]] shall have his due and deserved punishment, partly in this life, and partly in eternal death. See this verified in the end of the book of English Martyrs — in the desperate, horrible, and stinking ends of persecutors. But yet this threat must be understood with the exception of repentance.

The scope. The words are an answer to an objection, which may be framed thus: It seems by your former proverb of leaven, that you hold us to be a people corrupted, and unsavory to God. To this Paul answers by a distinction: I hope better things of you: but the false Apostles for troubling the Church shall surely be punished.

The use. When Paul says, I have confidence in you, he teaches in his own example, that we are to hope the best of men so long as they are curable. It may be said, they that hope the best are sometimes deceived. Answer: They are only deceived in their judgment, and that in things whereof they have no certain knowledge, and they are not deceived in practice. For it is a duty of love to hope the best. And they which use to suspect the worst are oftener deceived. Again, it may be said, that we must judge of things as they are indeed. Answer: Judgment of things, and judgment of persons must be distinguished. Of things, upright judgment is to judge of them as they are: and if they be doubtful to suspend. Now our judgment of the persons of men, must be to take things in the better part as much as possibly may be. Lastly, it may be alleged, that we must love our neighbor as ourselves: and that we despair in respect of ourselves. Answer: We are to despair in respect of ourselves, because we are privy to our own estate: but we are not privy to the estate of any other man: and therefore we are to hope the best of them. This shows the fault of our times: if any professing the Gospel fall upon frailty, there are numbers of men that will make no bones of it to condemn them to the pit of hell, for hypocrites: but such persons are not carried by the spirit of Paul, who hopes the best of them that fall.

Again, here we see how we are to put confidence in men. We are to put confidence in God for all things whatever, whether concerning body or soul: but our confidence in men, must be only for such things as they are able to perform. Secondly, we must put confidence in God absolutely for himself, and therefore we say, I believe in God, etc. but all our confidence in men whatever, must be in the Lord.

When Paul says, that he had confidence of them in the Lord, he shows that renewed repentance is the gift of God. And there are two graces required to it, helping grace, and exciting grace. Helping grace preserves and confirms the first and initial repentance. Exciting grace gives the will and the deed. And without these graces the child of God, if he fall, cannot repent and recover himself. They therefore are deceived, who think that they may have repentance at command, and that they may repent when they will.

It may be demanded, why Paul uses mild terms, and does not excommunicate the Galatians? Answer: So long as men are curable, means must be used to recover them. The sheep or ox that goes astray, must be brought home again (Exodus 23:4), much more your neighbor. Christ himself brings home again the lost sheep, and so must every shepherd (Ezekiel 34:4). Now the Galatians were in all likelihood persons curable: and therefore not to be cut off. For the censure of Excommunication pertains to them alone, of whose recovery there is no hope.

Some there be that dislike the Preaching used in these days, because we use not severity, and personal reproofs, after the manner of John the Baptist. But these men are deceived. We have not the like calling that he had, nor like gifts: neither are we in the like times. For John the Baptist was in the very time of the change between the old and the new Testament. Christ did not follow him in the same manner of teaching, neither does the Apostle in this place, when he says of the Galatians in Apostasy, that he hoped better things of them.

In the last place, the commination which the Apostle uses, is to be observed, that troublers of the Church shall bear their judgment. Hence I gather,

1. That God watches over his Church with a special providence. We in England have found this by experience: and we are to be thankful for it.

2. That the doctrine of the Apostles is of infallible certainty: because the opponents of it are plagued by the just judgment of God.

3. On the contrary, our duty is, to pray for the good estate of the Church of God, and for the kingdoms where the Church is planted, and for the continuance of the Gospel especially in England. For what will all the things we have do us good, if we be outside of God's kingdom, and lose our souls?

11 And brethren, if I yet preach Circumcision, why do I yet suffer persecution? Then is the scandal of the cross abolished. 12 Would to God they were cut off that trouble you.

The sense. Yet preach] now while I am an Apostle. Here Paul takes it for granted, that when he was a Pharisee he taught and maintained Circumcision: but he denies that he ever taught it after his conversion in his Apostleship. The cross] the Gospel which is a doctrine teaching deliverance from hell, and life everlasting, to be obtained by the death and passion of Christ crucified (1 Corinthians 1:18, 23).

More plainly, the words are thus much in effect: It is reported, that I Paul an Apostle, preach circumcision: but the truth is, there is no such matter. For if I taught circumcision, the Jews, maintainers of circumcision, would not persecute me as they do: neither would they take offence at the preaching of Christ crucified, if I joined circumcision with Christ.

The drift. Paul here answers a new objection, which is on this manner. There is no cause, Paul, why you should thus reprove us, for you yourself are a teacher of circumcision. To this Paul makes a double answer. First, he denies the report, and proves his denial by a double reason; one is, because the Jews still persecuted him; the other is, because they took offence still at his preaching of Christ crucified. Secondly, Paul answers by pronouncing a curse upon the false Apostles.

The use. In the words, I consider two things, the report given forth of Paul, and his Apology. The report was, that Paul preached circumcision. In this we see what is the condition of the Ministers of the word, namely, to be subject to slander and defamation, not only in respect of their lives, but also in respect of their Ministry and doctrine, as if they were heretics. Thus the Papists at this day reproach the Ministry of the Church of England, charging it with sundry foul heresies. And many among us spare not to charge it with the heresy of Puritanism. And I doubt not to affirm it, that some are condemned for heretics in the history of the Church, who (if all were known) should be found to be good servants of God.

1. This verifies the saying of Ecclesiastes (chapter 8, verse 14): There are righteous men to whom it befalls according to the work of the wicked.

2. Ministers must hence be put in mind to use circumspection both for the matter and the manner of their Preaching.

3. Being defamed, and that wrongfully, they must hence take occasion to be more careful to please God, as David did in the like case (Psalm 119:69).

But how came this report of Paul? Answer: Sometime he tolerated circumcision, as a thing indifferent for a time: and hereupon circumcised Timothy. And upon this occasion a report is raised that Paul preached circumcision. In this we see the fashion of the world; which is to raise rumors, reports, and slanders of all persons, especially upon Magistrates and Ministers, and that upon every light and unjust occasion. But good men will take no such occasions of raising reports (Psalm 15:3).

But how did Paul take this report? Answer: He did not requite evil for evil (as the manner of men is) but he returns love and goodness for evil: and for this cause (no doubt of purpose) he begins his speech on this manner, Brethren, if I yet preach Circumcision.

The Apology and defense follows. And first he denies the report. And this is: because for his preaching he is persecuted of the Jews. Here observe, that they which are called to teach, must preach the Gospel, whatever trouble or danger follow, as Paul did. It may be demanded, whether a Minister may not in teaching conceal any part of the truth at any time without sin? Answer: In the case of Confession when a man is called to give an account of his faith, no truth, not the least truth may be concealed. Again, when the souls of men are to be relieved, and saved, all concealments are damnable. Yet in the planting or in the restoring of the Church, doctrines most necessary may be concealed. Paul was about two years at Ephesus, and spoke nothing against Diana, but in general terms. If he had, he had planted no Church at Ephesus. Again, when people be incapable of doctrine, it may be concealed, till they be prepared for it. Christ told his disciples that he had many things to tell them, which they could not then learn. Some believers must have no strong meat, but milk only. Thirdly, when the teaching of a lesser truth hinders the teaching of a fundamental truth, the lesser truth may be concealed, that the fundamental truth may be taught, and take place.

Here we see the fidelity of Paul: if he had sought himself, his honor, profit, or pleasure, he would not have taught any doctrine that should have caused persecution. The like mind must be in all teachers, or rather in all believers, who are to receive the Gospel for itself, without respect to honor, profit, or pleasure.

Paul adds further in way of defense, that the scandal of the cross was not abolished. Hence it follows, that the Gospel must be preached, though all men be offended. God must not be displeased though all men be displeased (Acts 5:29). Indeed Christ pronounces woe against them by whom offences come: but that is meant of offences given, and not of offences taken: of which Christ has another rule (Matthew 15:14): Let them alone, they are the blind leaders of the blind.

Again, by the offence of the Jews, we see the mind of men, who cannot be content with the death and passion of Christ, unless they may add works, or something else of their own, for their justification and salvation. Thus do the Papists at this day: and the like do many of the ignorant people among us, that will be saved by their good dealing, and their good serving of God.

Touching the imprecation in verse 12, three questions are to be proposed. The first is, whether Paul did well thus to curse his enemies? I answer, yes: for first we must put a difference between the private cause of man, and the cause of God. Now Paul accursed the false Apostles, not in respect of his own cause, but in respect of the cause of God; and not as his own enemies, but as the enemies of God. Secondly, we must distinguish the persons of evil men. Some are curable, and some again are incurable, of whose salvation there is no hope. Now Paul directs his imprecation against persons incurable. And he knew them to be incurable by some extraordinary inspiration or instinct, (as the Prophets and the rest of the Apostles did in sundry cases) and hereupon he curses sometimes even particular persons, as Alexander the coppersmith (2 Timothy 4:14). Thirdly, we must distinguish the affections of men. Some are carnal as rash anger, hatred, desire of revenge, etc. some again are more spiritual and divine, as a zeal of God's glory, and of the safety of God's church. Now Paul in pronouncing the curse, is not carried with a carnal affection, but with a pure zeal of God's glory, and with the same spirit by which he penned this Epistle.

The second question is, whether we may not curse our enemies as Paul did? Answer: No: for we have not the like spirit to discern the persons of men what they are, and our zeal of God's glory is mixed with many corrupt affections, and therefore to be suspected. We in our ordinary dealings have another rule to follow (Matthew 5): bless and curse not. If we dare go beyond the limits of this rule, we must hear the speech of Christ, you know not of what spirit you are (Luke 9:55).

The third question is, how we should use the imprecations that are in the Psalms of David, as Psalm 109 and in other places of Scripture? Answer: they are to be directed generally against the kingdom of the devil: and they are further to be used as prophecies of the Holy Spirit comforting his Church, and procuring a final sentence upon the enemies of God.

The word which is translated, disquiet, is to be considered: for it signifies to put men out of their estate, and to drive them out of house and home, as enemies do when they sack and spoil a town.

By this we see that the doctrine of justification by works or by the law, is a doctrine full of danger and peril, because it puts men out of their estate in Christ, and bereaves them of their salvation in heaven. Therefore let all men flee from the religion of the Papist, as if they would flee from an army of Spaniards or Turks.

On the contrary, they that would provide well for themselves and their posterity, and plant themselves in a good estate, must take this course. They must consider that there is a city of God in heaven, the gates and suburbs whereof be upon earth in the assemblies of the Church: that this city has many rooms and habitations, and many liberties: that the law whereby this city is ruled, is the whole word of God, especially the doctrine of the Gospel. In this city is all happiness, and out of it there is nothing but woe and misery. Enter therefore into the suburbs of this city of God: as you profess the Gospel, so subject your minds and consciences, and all your affections to it, and be doers of it in the exercise of faith, repentance, new obedience. Thus shall you have a good estate in Christ, and joyful habitation in heaven.

13. For brethren you have been called to liberty: only use not your liberty as an occasion to the flesh: but by love serve one another.

The first part of the Epistle touching the faith of the Galatians is ended: and here begins the second part touching good life, and it continues from this verse to the 11th verse of the sixth chapter. In it Paul does 2 things: first he propounds the sum of his doctrine, and then after makes a particular declaration of it. The sum of all is propounded in verse 13, in which Paul first sets down the ground of all good duties, and then 2 main rules of good life. The ground is in these words, brethren, you have been called to liberty. And it must be noted, that as these words are the foundation of that which follows, so are they also the reason of that which goes before, and therefore Paul says, for brethren, etc. The 2 rules are in the words following: One in these, use not your liberty as an occasion to the flesh: the other in these, do service one to another by love.

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

To the first, who calls? I answer, God the Father in Christ by the Spirit, for he is absolute Lord of all his creatures: and therefore he may call out of the kingdom of darkness into his own kingdom whom he will. And it is God alone that calls the things that are not, as though they were (Romans 4:17).

The second is, who are called? Answer: All they that in any way answer the calling of God, for Paul says indifferently of all the Galatians that they were called. Now men answer the calling of God, some in profession, some in heart, and some in both. And all these are said to be called, yet with some difference. The calling of God is directed first of all and principally to the Elect: and then in the second place, it pertains to them which are not Elect, because they are mixed in society with the Elect. And hence arises a distinction of the calling of God, sometimes it is operative: because God signifies and withal works his will in the Elect: sometimes again in respect of others it is only significative, when God reveals his will to men, but spares to work it for just causes known to himself.

The third point is, what is the calling to liberty? Answer: An action of God translating men from the kingdom of darkness to his own kingdom. It has 2 parts, invitation and admission. Invitation is, when God offers remission of sins and life everlasting to them that believe, outwardly by the preaching of the Gospel, inwardly by the inspiration of heavenly desires. Admission is, when men are entered into the kingdom of grace: and it is either outward or inward. Outward admission is made in baptism. Inward admission is, when men are taken out of old Adam, and by faith ingrafted into Christ: for by this [reconstructed: ingrafting] into Christ, men are made real members of God's kingdom.

The last question is, why Paul mentions the calling to liberty in this place? Answer: It is the ground of all comfort, by it Paul comforts the Corinthians (1 Corinthians 1:9). Again, it is the ground of good life. Therefore Peter says, be holy as he that has called you is holy (1 Peter 1:15). And Paul, walk worthy of the calling with which he has called you (Ephesians 4:1). If the calling of God does not move us to amendment of life, nothing will do it.

We in England have heard the calling of God more than 40 years: and yet very few of us are moved to change and amend our lives. This shows our atheism and unbelief: here is almost nothing but heaving, shoving, and lifting for the world. Some are held captives of their covetousness, some of their pride, some of their damnable and fleshly lusts: and all this shows that few or none, so much as dream of a calling to spiritual liberty.

The first Rule follows: Only use not your liberty, as an occasion to the flesh.

The sense. Flesh] hereby the Papists understand Sensuality or carnal appetites: but hereby is meant the corruption of all the powers of the soul, even of reason and conscience. Paul says, that the wisdom or understanding of the flesh is enmity to God (Romans 8:7). Fleshiness therefore pertains to the understanding. Again, he says of some that they are puffed up in the mind of the flesh (Colossians 2:18), and he tells the Ephesians to be renewed in the spirit of their minds (Ephesians 4:23).

The meaning then of the rule is this, use not the benefit of spiritual liberty as an occasion to the flesh to live according to the flesh. Here I consider three things, what is the abuse of liberty? Where is this abuse to be found? And what is the right use thereof?

The first question is, what is the abuse of Christian liberty? Answer: To use it as an occasion of fleshly and carnal liberty: and that is done 3 ways. The first is, when men make more things indifferent than God ever made. Thus the Corinthians used fornication as a thing indifferent (1 Corinthians 6). To many in these days drunkenness and surfeiting is but a thing indifferent. Men use not to distinguish a thing indifferent and the use of it: but they commonly think that if the thing be indifferent in itself, then also the use of it is indifferent. Thus all abuses of meat, drink, apparel, all rioting and gaming, dicing and carding, etc. are excused by the names of things indifferent.

Secondly, our liberty is abused by an immoderate use of the gifts of God. The use of them is immoderate 3 ways, first in respect of time, as when Dives fared deliciously and was arrayed in rich attire every day. Thus many gentlemen and others offend, when they turn recreation into an occupation. Secondly the gifts of God are immoderately used, in respect of themselves; as when men exceed in eating and drinking, as the prophet says (Deuteronomy 29:19), adding drunkenness to thirst. Thirdly, in respect of the callings and conditions of men: for every man is to use the gifts of God according to his place and condition. They then offend, that being but ordinary persons and living by trades, yet for their diet and apparel, are as great gentlemen and gentlewomen.

Thirdly, liberty is abused when the blessings of God are made instruments and (as it were) flags and banners to display our riot, vanity, ostentation, pride, for this cause sundry things, whereof some are indifferent in themselves, are condemned (Isaiah 3:16).

The second question is, where is this abuse? Answer: Even among us in England. It is the fashion of men to take to themselves a toleration of sinning: some upon the patience of God, others upon the doctrine of the gracious Election of God, saying that they will live as they like: because, if they be Elected to salvation, they shall certainly be saved whatever they do. And some there be that take occasion to continue in their sins, upon the mercy of God in the death and passion of Christ. A certain dweller in this town of Cambridge made away himself. In his bosom was found a writing to this effect, that God did show mercy on great, grievous, and desperate sinners: and therefore he said that he hoped for mercy though he hanged himself. Of this mind are many ignorant persons who persevering in their sins, yet persuade themselves of mercy: because they have heard that Christ died for mankind. And thus the death of Christ is as it were a license or letters patents to commit sin. Again, great is the abuse of meat, drink, and apparel. To Elijah there came an Angel and said, arise and eat (1 Kings 19:7): but to the men of our days, there had need come an Angel and say, cease to eat, cease to drink, cease to game.

The third question is, what is the right use of Christian liberty? Answer: It stands in 2 things: first of all we ourselves must be renewed and sanctified. To the pure all things are pure (Titus 1:15). The person must first please God before the action can please him. The second is, that beside the lawful use of the creatures we must have a spiritual and holy use of them. The lawful use of the creature I call the political use thereof commonly allowed and taken up among men. The spiritual use is whereby we receive and use the creature as from the hand of God the Father in Christ according to his will and word. And the Godly are not to separate the one use from the other, but are bound by virtue of the third commandment to take up a holy use of every gift of God. When Noah came out of the Ark, so soon as he set foot upon the earth he built an altar, offered sacrifice, and called on the name of God: not only for this end to worship God, but also to sanctify the earth and all the creatures of God to his use. The like did Abraham when he came into the land of Canaan. And to this end we must observe 5 rules. The first, that the creatures of God must be sanctified by the word and prayer (1 Timothy 4): the word must show us, what we may do: and prayer obtains the doing of it. The second rule: we must be circumspect lest we sin in the use of the creatures. In this respect Job sends for his children after they had feasted together, and he sanctifies them (Job 1:5). The third rule: we must use the gifts of God with thanksgiving (Romans 14:6). Commonly in these days there is no feasting or rejoicing, unless all memory of God be buried: for that is said to breed melancholy. The fourth rule: We must suffer ourselves to be limited and moderated in the use of our liberty, partly by the law of the magistrate, and partly by the law of charity, in the case of offense. I say in the use: because liberty itself is inwardly in the conscience: and the use of it is often in the outward action: and therefore under the order of human law. The fifth rule: Our liberty must be used for right ends; as namely the glory of God (1 Corinthians 10:31), the preservation of nature, and not the pampering of the flesh (Romans 13:13), the good of our neighbor (Romans 12:13).

Make conscience to observe this rule: and the rather, because the holy and spiritual use of Christian liberty, is a sign and token that you are in the kingdom of God, and a true member thereof: as on the contrary, the abuse of God's blessings shows you to be still in the kingdom of darkness. When men sell things of great worth for a little value, and then afterward give themselves to rioting and spending, we commonly say that they are thieves, and no right owners of the goods which they sold. The like may be said of them that abuse spiritual liberty, that they are but usurpers, and no right owners of it.

Lastly, it must be observed that this rule has 2 branches. The first is, that we must not minister to the flesh any occasion of sinning. The second is, that we must give no occasion of sinning by means of Christian liberty.

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

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

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

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

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

14. For all the law is fulfilled in one word, which is this, you shalt loue your neighbour as your selfe.

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

You shall love] understand both the affection, and the duties of love. Your neighbor] any one that is near to us in respect of man's nature (Isaiah 58:7): though he be our enemy, yet if by any occasion he be offered to us by God, he is our neighbor.

As yourself] these words signify not the measure of our love: as though we should love ourselves in the first place, and then our neighbor in the second place, for there are some cases in which we are to love our neighbor more than ourselves. As for example, we are more to love the soul of our brother, than our temporal life, and a good subject is more to love the life of his prince than his own life: here then the Holy Spirit signifies, what must be the manner of our love; the word "as" signifies not quantity, but quality: and that we are as truly and earnestly with love to embrace our neighbor, as ourselves.

The scope. The words contain a reason of the second Rule, which may be framed thus: to serve our neighbor in duties of love, is the keeping of the whole law: therefore this service must carefully be performed.

The use. Here we see that the end of a man's life is to serve God in serving of man, for this is the sum of the whole law. Servants are commanded in serving their masters, to serve God, and to do whatever they do, as to God (Colossians 3:23). And so every man in his place, in dealing with men must so deal as if he were to deal with God himself. Therefore most men profane their lives, when they make the scope and drift thereof, to be the getting of riches, and honors. And though they have great charges, that is no excuse, for the principal end of our living here is to perform service to men, and in this service to do homage to God, for which homage God will give the honor and riches, which he sees to be convenient for us.

Secondly, here we may observe what is true religion and godliness, namely, to love and serve God in serving of man. He that says he loves God, and yet hates his brother, is a liar (1 John 4:20). And here it follows that to live out of all society of men, though it be in prayer and fasting, (after Monkish fashion) is no state of perfection, but mere superstition: for that is true and perfect love of God, that is shown in duties of love, and in the edification of our neighbor. Again, the hypocrisy of sundry Protestants is here discovered. If they come to the Church, and hear sermons, and frequent the Lord's, they think they may do afterward what they will; and many such are frequenters of taverns, and alehouses, and are given to riot, and licentiousness. But it is not enough for you to be holy in the Church: you may be a Saint in the Church, and a Devil at home. True religion is that which shows itself in your private house, private dealings, and in the course of your own life: such as you are in your particular calling, such are you indeed and truth, whatever shows you make before men.

15. If you bite and devour one another, take heed that you be not consumed one of another.

The sense. If you bite] Here Paul alludes to the fashion of wild beasts, as lions, wolves, etc. And by biting we are to understand all injuries in words, as railing, cursing, slandering, backbiting, etc. Devour] here Paul understands all injuries in deed, or violence, even to the shedding of blood. Take heed lest] here Paul signifies, that contentions and dissensions, breed the destruction and desolation of the Church.

The scope. These words are a second reason of the second rule drawn from the dangerous effect of the contrary, thus. Contentions breed the desolation of the Church: therefore do service one to another by love.

The contents. In the words Paul delivers 3 things. The first is, that there were grievous contentions in the Church of Galatia. The like also were in the Church of Corinth (1 Corinthians 3). The cause of the former contentions were differences in points of religion. Some of the Galatians (no doubt) withstanding circumcision, and the most of them standing for it. For hereupon great were the dissensions of the Churches in Judea (Acts 15:2). Observe then, that unity is not an infallible and an inseparable mark of the Church of God. Unity may be outside the Church, and dissension in the Church, as here we see. It may be objected that there is peace in the kingdom of God, and that there the wolf and the lamb dwell together (Isaiah 11). Answer: This is but in part verified in the kingdom of grace upon earth: and it is fully accomplished in the kingdom of glory in heaven. Again, it may be alleged, that the Church is the company of them that truly consent in one and the same faith. Answer: That is properly meant of the Catholic Church: but the case is otherwise in particular Churches, where true believers are mixed with hypocrites, whereupon arises much dissension. And of true believers, some are more carnal than spiritual: and that is another cause of dissension (1 Corinthians 3:3).

The second point concerns the quality of these dissensions. When Paul says, if you bite and devour etc. he signifies that they were fierce, and violent. And such commonly are dissensions for religion, as appears by the persecution in Queen Mary's days, the heat whereof nothing could slake but man's blood. Again, he signifies in these very words, that they were brutish, and beastlike, more becoming wolves, lions, dogs, than men. This must teach us to detest railing, cursing, evil speaking, fighting, unless it be in the case of necessary defense, for by these actions we degenerate to the condition of beasts, and repel from us the work of grace: for Christ of lions, wolves, bears, has made us his sheep and lambs (Isaiah 11).

The third point is touching the effect of contention, and that is the ruin and desolation of the Church. The division of the members among themselves is the dissolution of the whole body. Differences in points of religion, breed doubting: doubting hinders faith and invocation, and the free course of the Gospel: and where these be hindered, the Church goes to decay. And by reason of the dissensions that be in these last days, many live as atheists, and will be of no religion.

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

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

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

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

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

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

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

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

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

Thus we see how we are to maintain the unity of the Spirit in the bond of peace. For the better enforcing of this duty, Paul (Ephesians 4:4) gives seven reasons: one body, one spirit, one hope of eternal life, one Lord, one faith, one baptism, one father of all. It may be said, we are at peace, what needs all this ado? Answer. The peace of many is peace in drunkenness, (called good fellowship,) peace in profaneness, and wickedness. This is the devil's peace, where he bears the sway. The peace of which I now speak, is in the Lord, and in the true worship of God: of which read (Isaiah 2), where men are said hand in hand to go up to the mountain of the Lord, that they may hear his will, and jointly obey it.

16. Then I say, walk in the spirit, and you shall not fulfill the lust of the flesh.

The scope. Here Paul returns to the first rule verse 13, and shows the way, how it is to be observed, thus. If you walk in the spirit, you shall not fulfill the lusts of the flesh: and when the lusts of the flesh are not fulfilled, there shall no occasion be given to the flesh, by the use of Christian liberty.

The words contain two parts: a rule, walk in the spirit: and the benefit that comes by the rule, you shall not fulfill the lusts of the flesh.

In the rule I consider two things, what is the spirit, and what is walking. The spirit is the gift of regeneration, lost by Adam, restored by Christ. I say it is a gift: and this gift is termed by the name of the spirit: because the spirit works it immediately in us, from the Father and the Son. Again I say it is a gift of regeneration, to make a distinction between it, and civil virtue. For there is a gift of regeneration, which mortifies corruption, and a gift of restraint, which serves only to keep in corruption. Of this second kind, are all civil virtues, in natural and heathen men, and not of the first. Joseph is chaste, and so was Xenocrates. Joseph's chastity is a part of regeneration, and proceeds from the spirit here mentioned, but the chastity of Xenocrates is not so, proceeding only from the general providence of God, and not from the spirit of sanctification. The like I say of all other civil virtues.

More plainly, the spirit is a divine nature, quality, or condition, whereby we are made conformable to Christ, in righteousness, and holiness.

The spirit has five properties. The first, that it is a rich and liberal grace of God. For it contains in it the seed of all virtues, and all necessary graces of God: because it comes in the place of original sin, which contains in it, the seeds of all vices or sins.

The second is the largeness of it, for this spirit is in all the powers of them that are regenerate, that is, in the mind, conscience, will, affections, and in the sensual appetite (1 Thessalonians 5:23). And he that is sanctified in one part, is sanctified in all. Hence it follows, that they which have plenty of illumination, without change of affection, and life, are indeed carnal, and not spiritual.

The third property is sincerity, for the grace of God is without falsehood or guile (Psalm 32:1). Hence arises the difference between the godly man, and a hypocrite: between the works of nature, and the works of grace. There are men that in distress desire the assistance and favor of God: and they do it without the spirit of God: for they do it deceitfully, desiring God's favor not for itself, but in respect of some evil from which they would be delivered, as the mariners in Jonah, and Pharaoh did. Again, there are men, that mourn for their sins without the spirit of God. For there is much falsehood in their mourning: because they mourn for sin in respect of the punishment thereof, and not in respect of the offense of God. Lastly, there are that pretend a love to God and yet want the spirit, for they love God in respect of his benefits, as Saul loved God for a kingdom: such love is mercenary, and a work of nature, whereas the love which is from the spirit, makes us love God for himself.

The fourth property is excellency, for the spirit of grace in Christians is more excellent than the grace of creation, in two respects. First, in respect of the beginning thereof. For the spirit is from Christ the second Adam, both God and man: the grace of creation should have been conveyed to us from the first Adam, but a mere man, if he had stood. Secondly, in respect of constancy, for God gave to Adam the will to persevere if he would: he gives further to believers: both the will to persevere, and the deed.

The fifth property is liveliness, whereby the spirit is effectual in operation. Elihu says that the spirit compelled him, and was in him as a vessel of new wine which must have a vent (Job 32:19). Of the operation of the spirit, I deliver three things. The first, that the spirit works in and by the word of God: which therefore is called the ministry of the spirit (2 Corinthians 3:6). The second, that the spirit works by certain degrees. The first degree and the very first beginning of his divine operation, is, to make us feel in what great need we stand of Christ, and to desire to be reconciled and turned to God. This is the first motion of the spirit in us: and they which want this, have nothing as yet of the grace of God in them. The third, that the whole work of the spirit may be reduced to three actions. The first is, to cast down everything in us, that exalts itself against God (2 Corinthians 10), as namely, to beat down erroneous reason, and rebellious affection, and to put a man out of heart with his chief delights, and with his own self. The second action is, to kindle in our hearts a care and desire of reconciliation with God in Christ: hence the spirit is called the spirit of grace and supplication (Zechariah 12). The third action is, to write the law in our hearts: and that is done by putting a new light of knowledge into the mind, and new inclinations into the will, and affections.

Thus much of the Spirit. Walking in the spirit, is, to order our lives according to the direction, and motion of the spirit. For, as the spirit renews our nature within, so it makes us to change and renew our actions, in three respects. First, it makes us put a further beginning to our actions, than nature can afford, causing us to do them in faith, whereby we believe, that our persons please God in Christ, that our work to be done pleases God, that the defect of the work is pardoned. Secondly, the spirit makes us do our actions in a new manner, namely, in obedience to the written word. Thirdly, it makes us put a new end to our actions, that is, to intend and desire to honor God in the things that we do. For example: A man is wronged by his neighbor: and nature tells him that he must requite evil with evil: yet he resolves to do otherwise: for (says he) God in Christ has forgiven me many sins: therefore must I forgive my neighbor. And he remembers that vengeance is God's: and that he is taught so to ask pardon as he forgives others. And hereupon he sets himself to requite evil with goodness. This is to live in the spirit.

The use. By this rule we see that most of us fail in our duties. For many of us professing Christ, live not according to the laws of nature, in our common dealings. We mind earthly things: and therefore we are carnal. It is a principle with many, that if we keep the Church, observe the Queen's laws (which are indeed to be observed) and avoid open and gross sins, we do all that God requires at our hands. Hereupon to walk in the spirit, is thought to be a work of preciseness, more than needs. And they which deem it to be a work of preciseness, walk not in the spirit. And indeed they which have received the greatest measure of the spirit, must say with Paul, that they are carnal, sold under sin (Romans 7:14).

Secondly, this rule tells us, that we must become spiritual men, such as make conscience of every sin, and do things lawful in spiritual manner, in faith, and obedience, and not as carnal men do them carnally. It may be said, that Ministers of the word must be spiritual men. I answer, if you whatever you are, be not spiritual, you have no part in Christ (Romans 8). And the rather, you must be spiritual; because a natural man may do the outward duties of religion in a carnal sort.

Thirdly, we must not judge any man's estate before God, by any one, or some few actions, either good or bad, but by his walking, or by the course of his life, which, if it be carnal, it shows the party to be carnal: if it be spiritual, it shows him to be spiritual.

The benefit that arises by the keeping of the rule follows, in these words, You shall not fulfill the lusts of the flesh.

Flesh] the corruption of nature, the root of all sins.

Lusts] inordinate motions in the mind, will, and affections. Thus largely is lust taken in the tenth Commandment, which condemns the first motions to evil.

Fulfill] fulfilling, is not a simple doing of evil, but the accomplishing of lust with love, pleasure, and full consent of will: as also perseverance in evil, by adding sin to sin.

A question. How far does the child of God proceed in the lust of the flesh? Answer: He is assaulted by the lusts of the flesh: but he does not accomplish them. More plainly: there are five degrees of lust: Suggestion, delight, consent, the act, perseverance in the act. Suggestion, and delight, whereby the mind is drawn away, are incident to the child of God. Consent is not, ordinarily: and if at any time the child of God consent to the lusts of his flesh, it is but in part, and against his purpose, because he is overcome. Likewise the act or execution of lust, is not ordinarily and usually in the child of God: if at any time he fall, he may say with Paul, I do that which I hate. Lastly, perseverance in evil does not befall the child of God: because upon his fall he recovers himself by new repentance. In this sense, Saint John says, He that is born of God, sins not (1 John 3:9).

The use. Hence it follows, that the lust of the flesh is in the child of God to the death: and consequently they do not fulfill the law, neither can they be justified thereby, as Popish doctrine is.

Secondly, our duty is not to accomplish the lusts of the flesh, but to resist them to the uttermost (Romans 13:14).

Thirdly, here is comfort for the servants of God. Some man may say, I am vexed and tormented with wicked thoughts, and desires, so as I fear I am not God's child. I answer again, for all this despair not. For, if you hate and detest the lusts, that are in you: if you resist them, and wage battle against them: if being overtaken at any time, you recover yourself by new repentance, they shall never be laid to your charge to condemnation (Romans 8:1). It is here made a prerogative of God's child, when the lusts of the flesh are in him, not to accomplish them, or to live in subjection to them.

17 For the flesh lusts against the spirit, and the spirit against the flesh, and they are contrary one to another, so that you cannot do the things which you would.

These words are a reason of the former verse, thus: If you walk in the spirit, you shall not fulfill the lusts of the flesh: for the flesh and spirit being contrary, mutually resist and withstand one another, so as you can neither do the good, nor the evil, which you would.

Paul here sets forth a spiritual combat, of which six things are to be considered. The first is, concerning the parties by whom the combat is made: namely, the flesh, and the spirit. The flesh signifies the corruption of the whole nature of man: and the spirit is the gift of regeneration, (as has been showed.) It may be demanded how these two being but qualities can be said to fight together? Answer: The flesh and the spirit are mixed together in the whole man regenerate, and in all the powers of the soul of man. Fire and water are said to be mixed in compound bodies: light and darkness are mixed in the air at the dawning of the day. In a vessel of lukewarm water, heat and cold are mixed together, we cannot say, that the water is in one part hot and in another cold, but the whole quantity of water is hot in part, and cold in part. Even so the man regenerate is not in one part flesh, and in another part spirit, but the whole mind is partly flesh and partly spirit, and so are the will and affections throughout, partly spiritual, and partly carnal. Now upon this mixture it comes to pass that the powers of the soul are carried and disposed diverse ways: and hereupon follows the combat.

The second point concerns the means whereby this combat is made: and that is, a [reconstructed: twofold] Concupiscence, expressed in these words, the flesh lusts against the spirit, and the spirit against the flesh. The lust of the flesh shows itself in two actions. The first is, to defile and repress the good motions of the spirit. In this respect Paul says when I would do good evil is present and the law of the flesh rebels against the law of the mind (Romans 7:21, 23). Hereupon the flesh is fitly resembled by the disease called Ephialtes or the nightmare, in which men in their slumber, think they feel a thing as heavy as a mountain lying on their breasts, which they can no way remove. The second action of the flesh, is, to bring forth and to fill the mind with wicked cogitations, and rebellious inclinations. In this respect concupiscence is said to tempt, entice, and draw away the mind of man (James 1:14). Again, the lust of the spirit has two other actions. The first is, to curb, and restrain the flesh. Thus Saint John says that the seed of grace keeps the regenerate that they cannot sin (1 John 3:9). The second action of the spirit is to engender good motions, cogitations, and inclinations, agreeable to the will of God. Thus David says that his reins did teach him in the night season (Psalm 16). And the prophet Isaiah says, your ear shall hear a voice saying, here is the way walk in it when you turn to the right hand, or to the left (Isaiah 30:21). And this voice, (no doubt) is not only the voice of such as be teachers, but also the inward voice of the spirit of God in us. And thus by the concurrence of these contrary actions in one and the same man, is this combat made.

The third point is, concerning the cause of this combat, in these words (and these are contrary one to another.) The contrariety of the flesh and the spirit, makes the combat. And the contrariety is very great, for the spirit is the gift of righteousness: and the flesh stands in a double opposition to it, for it is first of all, the want of righteousness, and secondly, a proneness to all unrighteousness: that is to say, not a single but a double privation or want of the grace or gift of God. Hence I gather, that man has no freedom of will in good duties, before his conversion, because he is then wholly flesh, and wants the spirit of God: and the flesh is directly contrary to the spirit: and one contrary has no power at all to bring forth the effect of his contrary. And hence it follows, that there are no such works whereby a man may prepare himself to his own justification, for though the mind be enlightened with a general faith, yet man before he be justified, is nothing but flesh: and flesh being in nature opposite to the spirit, can make no preparation for the spirit, no more than darkness can make preparation for the entrance of light.

The fourth point, is, concerning the persons in whom this combat is to be found. And they are believers, (not unbelievers or wicked men:) such as the Galatians were, to whom this combat is said to belong. It may be alleged, that natural men have a combat in them. For they can say, I see and approve that which is good, but I do that which is bad. Answer: This combat is between the natural conscience, and rebellious affection: and it is incident to all men that have in them any conscience, or light of reason. But the combat of the flesh and the spirit, is of another kind, for in it the mind is carried against itself, the will against itself, and the affections against themselves: by reason they are partly spiritual, and partly carnal. Secondly, not all believers have this combat in them, but only such as be of years: for infants, though they have the seed of grace in them, yet do they want the act or exercise thereof: and therefore they do not feel this combat, because it stands in action. Thirdly, this combat is in the godly for the time of this life only, because in death the flesh is abolished, and consequently the combat itself.

The fifth point is, in what things does this combat show itself? Answer: In all the actions of regenerate men, which Paul signifies when he says, you cannot do the things which you would. For example: in prayer, sometimes we feel fervent desires, and sometimes again deadness of spirit; sometimes faith, sometimes doubting. This combat is in all the actions of the godly, especially in good actions. This Paul teaches when he says, I find by the law of God, that when I would do good, evil is present (Romans 7:21). And I do not the good which I would, but the evil which I would not, that do I (verse 19). And that we mistake not, it must be remembered that Paul speaks all this of himself, as being regenerate: that he speaks it not of this or that action, but of the course of his life, in which he willed and endeavored to do that which was good, and acceptable to God. And that appears by the very words, when he says, to will is present with me. And, I would do good, but I do it not. Mark further, while Paul wills and endeavors to do that which is good, if he fail and do amiss, he may well say, It is not I that do it, but the flesh that dwells in me. And ungodly men for the covering of their wickedness, if they say (as they do) that it is their flesh that sins, and not they, they abuse the holy doctrine, and example of Paul.

The last point concerns the effect of the combat, which is to hinder the godly so that they cannot do that which they would, and that three ways. First it makes them so that they cannot sin, that is, live in the practice of any one sin (1 John 3:9). Secondly, if at any time they fall, it stays and keeps them, that they sin not with full consent of will. For they say when they sin, the evil which I hate, that do I. Thirdly, though in the ordinary course of their lives they do that which is good, yet by reason of this combat, they fail in the doing of it (Romans 7:18). To will is present with me, but I find no means to fulfill or accomplish that which is good. Even as a sick man that is in recovery, for his affection, thinks he is able to walk a mile or two, and yet by reason of faintness and weakness, is scarce able to walk once or twice about his chamber. So the regenerate man, for affection inclines to the best things: and yet by reason of the flesh, fails in the doing of them.

This much of the combat; the application follows. Hence I gather, that concupiscence or lust after baptism, in the regenerate, is a sin. For the lust of the spirit is the thing that God requires and approves: now the lust of the flesh is directly contrary to it, as a defect or privation thereof: and therefore the lust of the flesh is properly a sin, whether consent of will go with it, or no.

Again, hence it follows, that works of the regenerate are mixed works, that is, good works indeed, yet not perfectly good, but partly evil: for such as the cause is, such is the effect: now the mind and will of man are the cause of his works, and the mind is partly carnal, and partly spiritual: so also is the will: and therefore the works that proceed from them are partly spiritual, and in part carnal. Upon this ground it follows, that all the works of regenerate men are sinful, and in the rigor of justice deserve damnation. Objection: Sin is the transgression of the law: good works are no transgression of the law: therefore good works are no sins. I answer to the minor: The transgression of the law is twofold: one, which is directly against the law, both for matter and manner: the second is, when that is done which the law requires, but not in that manner it should be done. And thus good works become sinful. The duty which the law requires is done, but it is not done perfectly as it ought to be done, by reason of the flesh. Secondly, it is alleged that good works are from the spirit of God: and that nothing proceeding from the spirit of God is sin. Answer: Things proceeding from the spirit of God alone, or from the spirit immediately, are no sins: now good works proceed not only from the spirit, but also from the mind and will of man, as instruments of the spirit. And when an effect proceeds from sundry causes that are subordinate, it takes to it the nature of the second cause: hereupon works are partly spiritual, and partly carnal, as the mind and will of the doer is. Thirdly, it is alleged, that good works please God: and that things pleasing God are no sins. Answer: They please God; because the doer is in Christ, and so pleases God. Again, they please not God before, or without pardon: for they are accepted, because God approves his own work in us, and pardons the defect thereof. Lastly, some object in this manner: No sins are to be done: good works are sins: therefore not to be done. Answer: They are not simply sins, but only by accident. For as God commands them they are good: and as godly men do them, they are good in part. Now the reason holds only thus: That which is sin, so far forth as it is a sin, or if it be simply a sin, is not to be done. Now then upon this doctrine it follows, that there is no justification by works, nor any fulfilling of the law, for the time of this life.

Thirdly, hence it follows, that the grace of God for the time of this life is mixed with its contrary, the corruption of the flesh. This mixture the godly feel in themselves to the great grief of their hearts. When they would believe, their minds are oppressed with unbelief. They see more ignorance in themselves than light of knowledge. There are a number among us that say they know as much as all the world can teach them, that they perfectly believe in Christ, and ever did, that they love God with all their hearts, and did never so much as doubt of the mercy of God. But these men are void of the grace of God: they are like empty barrels that make a great sound: they never knew what is meant by the combat of the flesh and spirit.

Fourthly, we are here to be admonished, in all duties of religion to use industry, and pains, by willing, striving, and endeavoring to the utmost, to do that which we ought to do. We must use asking, seeking, knocking (Matthew 7:7). We must with Paul use wrestling in our prayers to God (Romans 15:30). They that would have knowledge in the book of God, must do more than hear a sermon: they must strive against their ignorance, and blindness, and laboriously exercise their senses in the discerning of good and evil. They that would believe, must strive against their natural unbelief, and endeavor to believe. Blessed, says Solomon (Proverbs 28), is the man that fears himself, or inures himself to fear. Paul says of himself, that he labored and took pains to keep a good conscience (Acts 24:16).

Lastly, by reason of this combat, we are put in mind to use sobriety, and watchfulness over our own corruptions, with much and instant prayer, lest we fall into temptation (Matthew 26:41). We should practice these more than we do: for beside the enemies without, we have an enemy within, that seeks our perdition.

18 And if you be led by the spirit, you are not under the law.

In verse 13 Paul propounds a main rule of good life, Give no occasion to the flesh: and for the better keeping of this, he gives a second rule, verse 16, Walk in the spirit. Of this second rule, he gives two reasons. The first, is taken from the contrariety of the flesh, and the spirit, verse 17. The second, is in these words: they that walk according to the spirit, are freed from the curse of the law.

In these words, Paul sets down three things. The first, is the office of the spirit, which is, first of all, to regenerate and renew all the powers of the soul; and secondly, to guide and conduct them that are regenerate (Psalm 143:10). In this guidance or conduction, there are four actions of the spirit. The first is, Preservation, whereby the Holy Spirit maintains the gift of regeneration in them that are regenerate. The second is, Cooperation, whereby the will of God as the first cause, works together with the regenerate will of man, as the second cause. And without this Cooperation man's will brings forth no good action: no more than the tree which is apt to bring forth fruit, yields fruit indeed, till it have the presence and cooperation of the Sun, and that in the season of the year. The third, is direction, whereby the spirit of God orders and establishes the mind, will, and affections, in good duties (2 Thessalonians 3:5). The last, is Excitation, whereby the spirit stirs and still moves the will and mind; after they are regenerate: because for the time of this life, the grace of God is hindered and oppressed by the flesh. Therefore after regeneration, there must still be new inclining (Psalm 119:36), new drawing (Song of Solomon 1:3), new working of the will and the deed (Philippians 2:13).

Hence it follows, that beside the antecedent, and first grace, there is necessary a subsequent, or second grace. For we do not that good which we can do, unless God by a second grace make us do it, as he made us able to do it by the first grace.

The second thing, is, the office of all true believers: and that is, to resign themselves in subjection to the work of God's spirit. Now God's spirit works in and by the word of God. And therefore this subjection has two parts. The first is, to make trial, inquiry, and examination, what is the good will of God, in every thing (Romans 12:2). Thus did David (Psalm 119:94): I am yours, save me, for I seek your commandments. The second part is, to deny ourselves, and to conform our minds, consciences, wills, affections, in all things, to the foresaid will of God (Romans 12:2). Let all such as desire to be spiritual, remember and make conscience to practice this.

The third is, the Privilege of believers, in the last words, You are not under the law. Understand this, in respect of the curse and condemnation of the law: for otherwise we are all under the law, as it is the rule of good life. The privilege then is, that God does not impute the defects of obedience to such as truly believe and repent, but he accepts their imperfect obedience, as perfect and absolute. This serves to comfort them that grieve, because they feel the lack of sanctification in themselves. For if they can and do will that which is good, and endeavor themselves in the course of their lives according to their will, let them not fear overmuch, when their obedience is defective: because they are not under the rigor of the law: and therefore God accepts the will and endeavor to obey, for obedience. And the consideration of God's merciful acceptance, must stir us up to an earnest care and conscience of all good duties.

19 Moreover, the works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness, 20 Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, 21 Envy, murders, drunkenness, gluttony, and such like: whereof I tell you before (as I also have told you before) that they which do such things, shall not inherit the kingdom of God.

Paul before delivered his rule in general terms, Give no occasion to the flesh: and, fulfill not the lusts of the flesh. Now he proceeds further in way of declaration, to make a Catalogue or rehearsal of the particular works of the flesh, which were in use, and known to the Galatians. And this he does for weighty cause. For we are full of blindness, and see not our corruption: and we are full of hypocrisy, and therefore ready to esteem ourselves spiritual, when we are carnal. And therefore this Catalogue serves fitly as a table or glass, to discover the corruption of man's heart, by the fruits thereof.

After Paul's example, every man shall do well to make a Catalogue of the sins of his whole life. By this means shall we better know ourselves, and take a manifest view of our sinful condition.

In this catalogue, I consider three things: the condition of the works of the flesh: the kinds of them: and the punishment thereof. The condition is, that the works of the flesh are said to be manifest, not only to God, but even to men that have the light of reason, and natural conscience. Hence it follows, that there is matter sufficient for the condemnation of them that never knew the Gospel. For though the flesh itself be secret and hidden, yet the works of the flesh are manifest to the natural man. And this must further admonish us, never to hide or excuse our sins, but freely to confess them before God, and before men also, when need requires. Whether we confess them or no, they are manifest: and the ingenuous confessing or uncovering of them, is the way to cover them (Psalm 32:1, 4).

Touching the kinds or sorts of the works of the flesh, they are in number seventeen: and I may reduce them to four heads. The first sort are against chastity, the second against religion, the third against charity, the last against temperance.

The works of the flesh against chastity are four; and they are placed in the first rank, for just cause: for by them, men are brought to reprobate minds (Romans 1:28), and to be without sense or feeling (Ephesians 4:19), and the body which should be the temple of the Holy Spirit, is made a stable and a sty for the devil.

Adultery: it is the incontinence of persons married, or of persons whereof one at the least is married, or betrothed. I say betrothed: because one and the same punishment is designed to married, and betrothed persons: and therefore the sin is alike in both.

If adultery, which is the breach of wedlock, be a work of the flesh, then damnable is the decretal of Pope Siricius, that marriage itself was the pollution of the flesh. It may be objected, that young widows by marrying have damnation, and break the faith of baptism (1 Timothy 5:12). Answer: They are not said to break the faith of baptism, because they marry: but because they grow wanton against Christ, and so marry: that is, cast off the reins of obedience, by committing fornication, and then in order to cover their offense, they marry. This I take to be the right sense of that place.

Adultery is named in the first place, and that for special cause. For as it is a common, so is it also a great sin. For it is the breach of the covenant of marriage, made in the presence of God, and to God: and therefore it is called the covenant of God (Proverbs 2:17). It is the punishment of idolatry (Romans 1:24). It is a sin greater than theft (Proverbs 6:30, 32). The committers of this sin cut off themselves from human society, and become men of death, and women of death, according to God's law. And it will never be well with human society, till adulterers be made felons, their lives taken from them, and their goods confiscate. Lastly, this sin brings the ruin of the families of adulterous persons: and it sets a fire in them that burns to destruction.

Fornication: it is the incontinence of single persons. Mark how it is made a manifest work of the flesh. Hence it follows, that fornication is no light matter, or a thing indifferent, as some have taught. It may be objected, that it is numbered among things indifferent (Acts 15:29), for with strangled, and blood, is joined fornication. Answer: The Gentiles indeed esteemed it as a thing indifferent: and hereupon it may be, it is joined with things indifferent. But the judgment of the Church was otherwise: and this opinion of the Gentiles is confuted by Paul (1 Corinthians 6). Again, it may be objected, that the Lord commanded the Prophet Hosea to take to him a harlot (Hosea 1:2). Answer: It was done in type or figure: and then the words of the Lord carry this sense, Take to you a wife of fornications, that is, prophesy and publish, that you are like one that takes a wife of fornication. Again, if the thing were done indeed, yet did not the Prophet take a harlot, to live in fornication with her, but at God's commandment, to live with her according to God's ordinance, namely, in marriage.

Again, hence I gather, that there is no warrant for the toleration of fornication. For it is a foul and manifest work of the flesh. Magistrates may not do evil, that good may come thereof (Romans 3:8). Whoever does evil, must fear: because the magistrate bears the sword to punish (Romans 13:4). And the commandment of God was, that there must be no whore in Israel (Deuteronomy 23). Therefore the permission of the Stews in Rome is without warrant: and the rather, because there the prohibition of marriage (in sundry orders of men) bears sway.

Uncleanness: the incontinence against nature, as incest, the sin of Sodom, and such like. Mark, where these sins were known, there they are named particularly by Paul, as among the Romans (Romans 1:27-28), and to the Corinthians (1 Corinthians 6:9-10), but where they were not known, as in Galatia, there they are only mentioned generally, lest by the naming of them, he should after a sort teach them.

Wantonness: that is, the open profession and ostentation of incontinence, by unchaste words, wanton gestures, and wanton apparel. Hence it appears, that we are to detest all signs of incontinence: and that we are to be chaste not only in deed, but also in our words, gestures, and behaviors.

The punishment of these sins is in verse 21, in these words, They which do these things shall not inherit the kingdom of God. And it must be remembered, that this threat or curse must be applied to every one of these sins particularly.

The application: There are a number of men that live secretly in these sins, adultery, fornication, etc. And because they profess Christian religion, and sometimes come to the church, and to the Lord's table, they think all is well, and they suppose there is no danger. Thus they make a covenant with hell and death (Isaiah 28). But they deceive themselves: for God is unchangeable, and all his threats shall be accomplished. And no adulterer, no fornicator, no unclean person shall enter into the kingdom of God, whatever men suppose, or dream.

Secondly, by the consideration of this threat, we are admonished to flee adultery, fornication, wantonness, etc. They say, these are but tricks of youth. Likely then it is but a trick, to lose the kingdom of heaven. Solomon says, Blessed is the man that fears, or causes himself to fear (Proverbs 28:14); now that shall be done, when we terrify ourselves from these offenses by setting God's judgments before us.

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

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

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

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

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

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

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

Again, by this we see that many of us are very carnal. For though we detest outward idolatry, yet the inward idolatry of the heart abounds among us. For look where the heart is, there is the God. Now the hearts of men are upon the world, and upon the riches, and pleasures thereof. For them we take the most care, and in them we place our chief delight, whereas God in Christ should have all the affections of our hearts.

Witchcraft: The word [illegible] properly signifies poisoning: but here it is fitly translated witchcraft: because all poisoning is comprehended under murder which follows. And the Magicians of Egypt (Exodus 7) are called [illegible] in the translation of the Seventy: as also the wise men (Daniel 2). Now if they had been but poisoners, they would not have been fit for Pharaoh's and Nebuchadnezzar's turn, neither would they have desired their presence, and help.

Witchcraft signifies all curious arts, wrought by the operation of the devil. For the better conceiving of it, I will consider two things: the ground thereof, and the kinds of witchcraft.

The ground is a league or compact with the devil. It is twofold, an express or open league, and a secret league. The open league is, when men invoke the devil in express words, or otherwise make any manifest covenant with him. The secret league is, when men use means, which they know have no force, but by the operation of the devil. And the very using of such means in earnest, is an implicit covenanting with the devil. If by true faith, we make a covenant with God; then a false faith, in the use of Satanical ceremonies, makes a covenant with the devil. And without this, there is no practice of witchcraft.

There are three kinds of witchcraft. The first is superstitious divination, which serves to tell men their fortunes, or to reveal secrets by the flying of fowls, by the entrails of beasts, by the observation of stars, by consulting with familiar spirits, and such like (Deuteronomy 18:11). The second is juggling, which is to work wonders, or feats, beyond the order of nature, as did the Magicians of Egypt. The third is charming or enchanting, which is by the pronouncing of words, to procure speedy hurt, or speedy help.

The application: By this we see that we are a carnal people. For in the time of distress, upon extremity, figure-casting, and charming, are too much used. And yet both of them are full of superstition, and folly. For the revealing of things to come is God's: and the stars are universal causes, working upon all things alike: and therefore it is not possible by them to foretell events that are contingent, or casual. And words have no force in them but to signify. And therefore when they are applied to cure diseases, they are abused to a wrong end, and their operation is from the devil. And for this cause they are to be avoided by Christian people. It may be said, how may we discern of charms, that we may the better avoid them? Answer: Keep this rule in memory always: Such observations, of whose force and efficacy, there is no reason or cause either in the thing done, or in the institution of God, have their operation, and efficacy, from some compact and society with the devil. As for example: scratching of the suspected witch, is said to be a means to cure witchcraft: but indeed it is a charm, and a practice of witchcraft. For it has no such force from the institution of God, because it is against the sixth commandment: and no natural reason can be given, why drawing of blood should cure witchcraft. The action therefore is a sacrifice to the devil: and in way of recompense, the cure is done by him.

It may be said, what should we do in distress, if such helps may not be used? Answer: We are to use approved and ordinary means: and for the rest, namely the outcome, to leave it to God, living by faith, and casting our care on God, and quieting our hearts in his will, whatever comes to pass. It is a want of faith thus to make haste for deliverance before the appointed time. And whereas it is thought that some persons have a gift of God, by words presently to cure any disease, whereupon they are called wise or cunning men and women, it is false: it is no gift of God, but rather a curse, that leaves them to be deluded by the devil, who is the worker of these cures, when Satanical and superstitious means, and that in a false faith, are used.

For the better conceiving of the sin, it may be demanded what is a witch? Answer: One that wittingly, and willingly, uses the assistance of the devil himself for the revealing of secrets, for the working of some mischief, or for the effecting of some strange cure. I say wittingly, to put a difference between witches, and some superstitious persons, who use charming, and by it do many cures, persuading themselves, that the words which they use, have force in them, or that God has given them a gift, to do strange things. Such people in a natural honesty, detest all known society with the devil; in that respect they are not the witches which the Scripture adjudges to death, yet are they at the next door to them: and therefore they are to be admonished by magistrates and ministers to relinquish their superstitious practices, and that upon a double ground. 1. Nothing has efficacy but by the ordinance of God. And this efficacy was either put into the thing in the creation, or since by some new institution in the word. And the efficacy of things that comes by any other means, is by Satanical operation. 2. Charms, enchantments, and spells whatever, have no force unless we believe that they can do us good. Now this faith is a false faith, and the service of the devil. For we must believe nothing, hope nothing, do nothing, without, or against the word of God. If these two rules be observed, not only charming, but all witchcraft shall be banished out of the world.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Againe, all people are warned by this, often to meditate of the future iudgements of God. Thus did Dauid, Psal 119:120. and Paul, who knowing the terrour of the Lord, was mooued to doe his dutie. 2. Cor 5:11. The old world neuer so much as dreamed of gods iudgements, before they came upon them, and so they perished. Matth. 24. 39.

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

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

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

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

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

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

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

22 But the fruit of the Spirit, is loue, ioy, peace, long-suffering, gentlenes, goodnes, faith, 23 Meeknes, temperance: against such there is no law.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Set and sow this plant in the furrows of your hearts, and that the weed of revenge not overgrow it, use these remedies. 1. God's commandment forbids rash anger (James 1:19), for it is a degree of murder. 2. The example of God, who is slow to anger: and of Christ, who is meek and lowly (Matthew 11). 3. All wrongs done to us by men come by God's providence, to which we are to subject ourselves. 4. The goodness of God, who forgives more to us, than we can forgive. 5. There is danger of God's anger, for unless we forgive, we are not forgiven, and we crave forgiveness, as we forgive. 6. It is the duty of love to suffer and bear (1 Corinthians 13). 7. It is a point of injustice, to revenge ourselves, for then we take to ourselves the honor of God; and against all equity, we are both the parties, and judge, and witness, and all. 8. We are often ignorant of the minds of men, in their actions, and of the true circumstances thereof: and so may easily be deceived.

Objection 1: Anger is a sudden affection: therefore it cannot be ruled. Answer: Means are to be used beforehand, when we are quiet: then shall we better restrain it.

Objection 2: It is hard for flesh and blood to do this. Answer: We are more than flesh and blood, for we have the Spirit of God, else we are but hypocrites.

Gentleness: Gentleness is to give good speech, and to show good countenances, even to them that wrong us, and abuse us, without any mind, or desire to revenge (Romans 12:14; Ephesians 4:32).

The courtesy of the world, in the cap and the knee, and all the compliments of humanity, is commonly severed from good affection: and it is often the mask of enmity: and therefore it is but a work of the flesh. Right courtesy is with an honest heart, to bless when we are wronged.

Goodness: It is a virtue, whereby we communicate to others, the good things that are in us, for their good and benefit. It is prescribed by Paul in other terms, when he says, Communicating to the necessities of the saints (Romans 12:13).

Question 1: What are we to communicate? Answer: The gifts of our mind, our temporal goods, indeed our lives too, if need be (1 John 3:16).

Question 2: Why are we so to do? Answer: We are members all of one body; and we are members one of another (Ephesians 4:25). And it is God's pleasure, that men shall be instruments of good mutually one to another.

Goodness respects either the body, or the mind. Goodness concerning the body has many actions: as to feed the hungry, to give drink to the thirsty, to harbor the harborless, to clothe the naked, to visit the sick, and them that are in prison (Matthew 25:35-36), to bury the dead (2 Samuel 2:5), lastly, to lend freely and liberally, to such as be decayed and impoverished (Deuteronomy 15:7).

Goodness concerning the soul, is to endeavor, partly by counsel, and partly by example, to gain the soul of our neighbor to God: and it stands in four actions: to admonish the unruly, to comfort the distressed, to bear with them that are weak, and to be patient towards all (1 Thessalonians 5:14).

Goodness is hard to be found in these days among men: the common practice is according to the common proverb, Every man for himself, and God for us all. The study of men is, how to gather goods, honors, riches, for themselves, and for their children: and the common good is not aimed at. Good orders hardly take place, as namely, the order for the poor; and the reason is, the want of goodness in us. If any profess any show of goodness more than the rest, they are sure to be despised and reproached at every hand: and this shows that there is little goodness among men.

Faith: First, we are here to understand faith towards God, which is to believe the remission of our sins, and our reconciliation with God in Christ.

This faith is common to all among us: yet is it but a false, dead, and ceremonial faith, in many men. Reason 1: Faith comes by the hearing of the word of God preached (Romans 10:14), but this faith in many is conceived without preaching: for they say, they believe their salvation by Christ, and with all they live in the perpetual neglect or contempt of the public ministry. 2. True faith is joined always with the exercises of invocation, and repentance: yet in many among us, this faith is without any conversion or change of heart and life: and therefore it is but a dead faith. 3. True faith is mixed with contrary unbelief, so as they that believe, feel in themselves a want of faith, and much unbelief. But there are many among us that say, they perfectly believe, and that they never so much as doubted in all their lives. Now such a faith, is a vain persuasion. 4. Many that boast of their faith in Christ, want faith in the providence of God, touching food and raiment. And that is manifest, because they use any unlawful means to help themselves: now if their faith fails them in a smaller point, it cannot be sound in the greatest of all.

Secondly, by faith is meant faith towards men, and that stands in two things. One is, to speak the truth from the heart: the other is, to be faithful and just in the keeping of our honest promise, and word.

This faith is a rare virtue in these days. For the common fashion of them that live by bargaining, is, to use glossing, facing, soothing, lying, dissembling, and all manner of shifts. And with many it is a confessed principle, that there is no living in the world, unless we lie and dissemble. They that deal with merchants shall hardly know what is truth, they have so many words and so many shifts. In this respect, Christians come short of the Turks, who are said to be equal, open, and plain dealing men, without fraud, or deceit.

Our care therefore must be to cherish, and maintain among us, the virtue of faith and truth. Reasons: 1. God's commandment: Put away lying, and let every man speak the truth to his neighbor (Ephesians 4:15). 2. By truth we are like to God, whose ways are all truth: who hates a lying tongue (Proverbs 6:17), whose Spirit is the Spirit of truth. 3. Liars bear the image of the devil; he is the father of lies (John 8:44); so often then as you lie, you make your tongue the instrument of the devil. 4. Eternal punishment in the lake that burns with fire and brimstone (Revelation 22:15). Here mark, that liars are entertained at the same table with murderers and thieves: and the liar never goes unpunished (Proverbs 19:5). 5. To speak the truth from the heart, is a mark of God's child (Psalm 15:2). And he whose faith fails towards men, shall much more fail towards God.

Meekness: The same in effect with long-suffering. The difference is, that meekness is more general, and long-suffering is the highest degree of meekness.

Temperance: It is the moderation of lust and appetite, in the use of the gifts and creatures of God. For the better practicing of this virtue, remember these four rules.

1. We must use moderation in meats and drinks. This moderation is to eat and drink with perpetual abstinence. And abstinence is to take less, than that which nature desires, and not more. And that measure of meat and drink, which serves to refresh nature, and to make us fit for the service of God and man, is allowed us of God, and no more.

2. We must use moderation in our apparel. And that is, to apparel ourselves according to our sex, according to the received fashion of our country, according to our place and degree, and according to our ability. Here the common fault is to be out of all order: for none almost know any measure. Every mean person nowadays will be a gentleman, or gentlewoman.

3. We must use moderation, in getting of goods: and that is, to rest content, if we have food and raiment, for ourselves, and them that belong to us (1 Timothy 6:8). Here is our limit; we may not desire to be rich (verse 9). The king himself must not multiply his gold, and silver (Deuteronomy 17:17), and yet has he more need of gold and silver, than any private man.

4. There must be a moderation in the spending of our goods: contrary to the fashion of many that spend their substance in [reconstructed: feasting], and company, and keep their wives and children bare at home.

Against such there is no law: Here Paul sets down the benefit that comes by the former virtues. The words carry this sense: Against such virtues, and against persons endued with such virtues, there is no law. And that for two causes. One, there is no law to condemn such. Secondly, there is no law to compel them to obey: because they freely obey God, as if there were no law.

Mark then the condition of spiritual men. They are a voluntary and free people, serving God freely, without constraint. So as if Christ would not give to them life everlasting, yet would they love him, and desire the advancement of his kingdom. On the contrary, if there were no hell, and God would not punish adultery, drunkenness, blasphemy, etc. with eternal death, yet would a Christian man abstain from these things: because he knows that they displease Christ, and he is governed with another Spirit, to which they are contrary.

Also these words are a reason of verse 16. There is no law against them that do these things: therefore walk in the Spirit.

24 For they that are Christ's, have crucified the flesh, with the affections, and lusts.

The scope: In these words, Paul proves that which he said immediately before, namely, that there is no law against spiritual men. And of this he gives a double reason. One is, spiritual men are Christ's: therefore there is no law against them. The second is this: that is crucified in spiritual men, which the law condemns, namely, the flesh, with the affections and lusts: therefore there is no law to condemn the spiritual man.

In the words, I consider three points. The first is, What is a Christian? Answer: A Christian is one that is Christ's (says Paul). And he is Christ's five ways. 1. By the right of creation. And so are all men. 2. By right of redemption (1 Corinthians 6:19). 3. By the free gift and donation of God the Father (John 17:11): this donation is begun in the eternal election of God, and it is accomplished in our effectual vocation. 4. By propagation: for all true believers spring out of the blood of Christ, and are of his bone, and of his flesh, as Eve was of the bone and flesh of Adam. 5. By our donation in baptism, in which we consecrate ourselves to God and to Christ.

The application: This must teach us to resign ourselves to Christ, and to suffer him to reign in our hearts: and to take the yoke of the Gospel upon us. But alas, it is far otherwise with many of us. For some live in the transgression of the very law of nature, so far are they from observing the Gospel. Others think it sufficient to follow the teaching of nature. If they worship God in some general manner, if they live peaceably, and hurt no man, and mean well (as they say) then all is well: and the doing of further duties, is reputed curious preciseness. And such persons usually reduce religion to the practice of nature. They will be saved by faith: but their faith is nothing else but fidelity. They say they worship God, but this worship is nothing else, but their good meaning, and their good dealing. These men are content that Christ shall be theirs: but they will not be Christ's, and suffer him to have a lordship over them.

2. If you be Christ's, then commend your soul, and life, and all that you have, into the hands of Christ. This was the practice of David (Psalm 22), of Christ upon the cross, of Paul (2 Timothy 1:12). And this practice is the only way to obtain safety and protection. For Christ no doubt will keep his own.

3. Comfort: If you be Christ's, he will care for you, and nothing shall be wanting to you that is for your good (John 17:24; Romans 8:33). Therefore remember this lesson, Never grieve too much, never care too much, never rejoice too much in the things of this world. If you were at your own disposing and finding, it were somewhat: but there is one that cares for you, namely Christ.

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

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

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

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

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

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

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

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

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

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

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

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

In these words is contained, the last reason of the rule of good life before mentioned, in the 16th verse. For the understanding whereof, two things are to be considered, what it is to live in the Spirit? and what to walk in the Spirit? Touching the first: Life is twofold: created, or uncreated. Uncreated life, is the life of God. Created is that which pertains to the creature. And this is either natural, or spiritual. Natural life, is led by natural causes and means, as by meat, drink, clothing, breathing, and such like. Spiritual life, is by, and from the Spirit. Of this there be two degrees. The first is, when the Spirit of God takes up his habitation in man, and with all governs all the powers of his soul, by putting into the mind, a new light of knowledge, into the will and affections, new motions, and inclinations, whereby they are made conformable to the will of God. The second degree of spiritual life is, when the Spirit dwells in man, and governs the powers of the soul, and further does sustain the body, immediately without natural means (1 Corinthians 15:44). It rises again a spiritual body, that is, a body living in the second degree of spiritual life, not being sustained by means, but immediately by the eternal sustentation of the Spirit. The first of these degrees is in this life, the second after this life, in, and after the last judgment, when body and soul shall be reunited. And of the former, this place is to be understood.

To walk in the Spirit is, first, to savor the things of the Spirit (Romans 8:5, 7). And that is, to mind, wish, like, desire, and affect them; or, in a word, to subject a man's self to the law of God, in all the powers and faculties of the soul. For the things revealed in the Law, are the things of the Spirit, which Spirit must at no hand be severed from the word. Secondly, to walk in the pathway of righteousness, without offense either of God or man (Psalm 143:10). Thirdly, to walk not stragglingly, but orderly by rule, by line, and by measure. For so much the word [walk] imports, in the original; as if Paul should have said, Let us, while we live in this world, not only endeavor to do some one, or some few good actions, but in the course of our lives and callings, order ourselves according to the rule and line of the word of God.

The application: This text in the first place, cuts off the shifts and excuses of sundry persons in these days, who profess themselves to be the children of God, and yet for their lives, are much to be blamed, because they lead them not according to the Spirit, but according to the flesh. And these persons, whatever they say, do indeed and in truth, deceive themselves, and are quite destitute of God's Spirit. For if they lived in the Spirit, they would also walk in the Spirit; it is not an idle Spirit in any, but it will show and manifest itself, in a holy and orderly conduct. You will say; If such persons have not the Spirit of God, what other Spirit have they? Answer: If their life be bad, they have an unclean Spirit dwelling in them: and the god of this world has blinded their eyes, and makes them so that they cannot see the right way wherein they should walk (1 Corinthians 4:4).

Again, we learn from hence, a true and a pregnant sign, whereby to discern, whether any man has in his heart the Spirit of God or not. The life of a man will discover and proclaim to all the world, before God, men, and angels, what himself is. If a man in the course of his life and calling be godly and virtuous, leading his life according to the will and word of God, in an honest and careful endeavor, though he fail in some particulars: whatever the world thinks of him, he is the man that is endowed with the Spirit of God.

Lastly, this teaches, what is the office of all Christian people, namely, to walk in the Spirit, that is, to frame and order the whole course and tenor of their lives, according to the line and square of God's word and Spirit. A motive to which duty may be that fearful threat pronounced upon those, that turn aside, and walk in their own crooked ways (Psalm 125:5).

26. Let us not be desirous of vain-glory, provoking one another, envying one another.

The scope: From this 26th verse, to the 11th verse of the chapter following, Saint Paul handles the second rule, which he had propounded in the 13th verse of this chapter: By love serve one another. In the handling whereof, he first labors to take away the impediments of love: and then he sets down the manner, how the rule is to be observed. This 26th verse is a rule, the end whereof, is to remove the impediments of love.

In this verse four points are especially to be considered. First, what the desire of vain-glory is? Answer: It is a branch of pride, which makes men to refer all they have, or can do, to their own private glory, and advancement. For better understanding whereof, consider a little the excuses that men have, for the defense, or excuse of this sin.

1. Excuse: Vain-glory in effect is no more, but the seeking of men's approbation, which may lawfully be done. Answer: To seek the approbation of men, is no fault, so that it be sought in a good manner. The right manner of seeking the praise of men, is this: A man must in this life pass through three judgments; the judgment of God, of his own conscience, and of his neighbor: and the order of going through them, is, in the first place, he must seek for the judgment and approbation of God: in the next, his own: and in the last, his neighbor's. Now the vain-glorious man takes another course, first and principally aiming at the glory and good liking of man, having small or no regard of the two other.

2. Excuse: There is a good boasting, which David used, and that we may lawfully use (Psalm 7:8). Answer: Boasting is either lawful, or unlawful. Lawful boasting is in the Lord, when, being urged and compelled, we confess the good things that are in us, to God's glory. Of this read at large (2 Corinthians 11). Unlawful is, when men ascribe the gifts that they have of God, to themselves: or having gifts, do arrogate more to themselves, than indeed they have: or in a word, do so esteem of their gifts, as if they had not received them from God. And this is a damnable boasting.

III. Excuse. Gods blessings we may seeke for: and what are glorie and honor, but the blessings and gifts of God? Ans. There are two degrees of honor. The first is, the honor that euery man has in his place and calling. For euery calling ordained by God, has a glory annexed to it: which being the gift of God, it may be both sought for, and enioyed. The other degree, is that which is above a mans place and calling, and that ought not to be sought for. Euery person must content himselfe with the honor which is sorted to his calling. Neuerthelesse, if God give greater honor, he may accept it, but where God gives it not, there it must not be desired. It remains therefore, that vaine-glorie is a branch of pride, wherein men principally referre all there studies, counsels, indeauours, and gifts, to the honouring and aduancing of themselues.

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

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

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

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

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

FINIS.