Commentary on Galatians 1-5

This hatred of God's grace in men, is the beginning of all persecution, and the deriding of the grace of God, is as much as the spoiling of our goods, and the seeking of our lives. Thus Cain hated his brother, by reason of the grace of God: because his deeds were good. 1. John. 3. [ 25] 12. A great part of the sufferings of Christ, stood in this, that he was mocked for his confidence in God. Psal. 22. 8. Matt. 27. 43. The children of Bethel mock Elisha: first, for his person, calling him bald pate: secondly, for the favor of God shown upon Elias his master, in saying, Ascend, bald • ate: that [ 30] is. ascend not to Bethel, but ascend to heaven as Elias did. And this profane skorning he cursed in the name of God. 2. King. 2. 23. The like skorning is used among us at this day. For the practice of that religion which stands by the law of God, and the good laws of this land, is nicknamed with terms of [ 35] precis • nes, and purity. A thing much to be lamented: for this bewrays that there is a great want of the grace of God among • s. Therefore take heed of it.

The second answer to the former objection, is in these words, that they which hate the children of promise, shall at length be cast out of the house of God. [ 10]

Object. I. These words, cast out the bondwoman, are the words of Sara to Abraham: therefore they are not the words of scripture. Ans. The words were uttered by Sara, but they were afterward approved by God, Gen. 21. 12. and thus they are the voice of scripture. [ 15]

Object. II. Sara is commended for her subjection to Abraham, 1. Pet. 3. 6. yet here she speaks imperiously, Cast out the bondwoman. Ans. She speaks this not as a private woman, but as the voice and mouth of God, and that (no doubt) by instinct from God. And therefore the words she uttereth, are to be esteemed [ 20] as the commandment of God. This her case is extraordinary, and not to be followed.

Thevse. I. All carnal hypo •• ites, mockers of the grace of God, shall be cast forth of God's family, though for a time they bear a sway therein. This is the sentence of God. Let us therefore [ 25] repent of our mocking, and hereafter become lovers of the grace of God, as Christ was. Mark. 10. 21.

II. Consolation: the persecution of the people of God shall not be perpetual. For the persecuting bondwoman, and her son, must be cast out. The rod of the wicked shall no • rest [ 30] upon the Lot of the righteous. Psal. 125. 3. This is our comfort.

III. All iustitiarie people, and persons that look to be saved and just • fied before God by the law, and the works of the law, either in whole, or in part, are cast out of the church of God, and have no part in the kingdom of heaven. The casting [ 35] out of Agar and Ishmael, is a figure of the rejection of all such. Behold here the voice of God casting down from heaven the greatest part of the earth, the Turk, the Jew, the obstinate Papist, with the stepmother, the Romish church.

The conclusion of the whole argument following directly from the 27. verse. If we be children of the promise, then are we children of the freewoman and not of the bondwoman, & consequently we are justified and saved without the works of the law, by the mere grace of God causing us by faith to [ 10] rest on the promise of God, whose substance and foundation is Christ.

CHAP. V. [ 15]

T Hese words, are repetition of the principal [ 25] Conclusion of the whole Epistle. Which was on this manner: I Paul am called to teach, and my doctrine is true: therefore ye did evil to depart from it, and your duty was to have stood unto it. [ 30]

Further, they are collected and inferred upon the conclusion of the last argument used in the last chapter, thus: Ye are children of the freewoman: and therefore ye are free: and therefore ye should hold fast your liberty. [ 35]

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 teacheth when he saith, I am carnal sold under sin. Rom. 7. 14. Here remember, that by sin, is meant Original sin, which hath two parts: Guiltines in the first offense of Adam, which is imputed to all mankind; and the disposition of all the powers [ 5] of the soul to all manner of evil whatsoever. 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. I am. 1. 14. [ 10]

The second thing, is obligation or subjection to all punis •• meant both temporal and eternal. And it hath three parts. The first is, Bondage under Satan, who keeps unrepentant sinners in his snare according to his own will, 2. Tim. 2. 26. he rules in their hearts like a God, 2. Cor. 4. 4. and hath power to blind [ 15] them, and to harden their hearts, till he have brought them to eternal death. Heb. 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 [ 20] door, ready ever and anon to pluck out his throat. Gen. 4. 7. The third is, bondage under the wrath of God, and the fear of eternal death. Heb. 2. 15.

The third part of this bondage, is the obligation to the ceremonial law. It pertains not to all mankind, but only concerns [ 30] the Jews, to whom it was a yoke of bondage. Act. 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, [ 35] or the lust of the eye, (which is covetousness,) or in the pride of life. Eph. 2. 2. 1. John. 2. 16.

The use. We must learn to see, feel, acknowledge, and bewail this bondage in our selves. Deliverance belongs only to such captives, as know themselves to be captives, Luk. 4. [ 40] 18. and labor under this bondage, Matth. 11. 28. Thus did Paul when he saith, 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 travel till they be delivered from their bondage: much more then must we do it. Rom. 8. 22.

Thirdly, we must learn to detest whatsoever is of our selves: because it wholly tends to bondage.

Lastly, we must be content with any affliction that God [ 5] 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. [ 10]

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. Rom. 14. 16. [ 15]

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, &c. but the liberty it self is in the [ 20] 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 hath two parts, a Deliverance from misery, and Freedom in good things. [ 25]

Deliverance hath four parts. The first, is a Deliverance from the curse of the law for the breach thereof. Rom. 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. Gal. 3. 13. [ 30]

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. [ 35]

From these two deliverances ariseth the Pacification of the conscience, partly for our Justification, and partly for our conversation.

Touching justification: A sinner in his humiliation and conversion hath 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 [ 5] hath been always the help of the godly in their distress. Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 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. [ 10]

Here some man may say, how shall I know that I am freed from the rigor of the law, and from the curse thereof? Ans. Thou must first set thyself at the bar of God's judgment: and there must thou arraign, accuse, and condemn thyself: this done, thou must use thy liberty, and make thine appeal [ 15] to God's mercy and grace for pardon, by asking, seeking, knocking: and thus at length shalt thou be resolved touching thy deliverance.

Moreover, touching conversation, our consciences are settled thus: In that we are freed from the Rigour of the law, God [ 20] 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. Mal. 3. 17. The law requires perfect [ 25] obedience at our hands: yet God of his mercy looks more at the will to obey, then the perfection of obedience. This must be a stay to our minds, when we see more corruption, then grace in our selves, and our obedience tainted with many spots of disobedience. [ 30]

The third Deliverance, is from the observation of the Ceremonial law of Moses. Col. 2. 16. And hence ariseth another deliverance from the bondage of human Traditions, as Paul saith, If ye be dead with Christ from the Elements of the world, why are ye burdened with traditions? Col. 2. 20. [ 35]

The fourth Deliverance, is from under the tyranny and dominion of sin. Rom. 6. 14. Let not sin have dominion over you. For ye are not under the law, but under grace. In the first tonuersion of a sinner, Original sin receives his 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. Luk. 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 saith, that the law [ 5] is not given to the righteous man, 1. Tim. 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, Stablish me with thy free spirit. Psal. 5. 1. And Paul saith, Where the spirit [ 10] is, there is liberty. 2. Cor. 3. 17. And, The spirit of life which is in Christ (is a Law to us, and) frees us from the power of sin, and death. Rom. 8. 2.

It may be objected, that this freedom in the voluntary service of God, is bondage. For Christ saith, Matth. 11. 29. Take [ 15] my yoke upon you. And we are as straightly bound to the obedience of the law of God, as Adam was by creation, nay more straightly, by reason of our redemption by Christ. Ans. The more we are bound to obedience, the freer we are: because the service of God is not bondage, but perfect liberty. [ 20]

The second freedom, is in the free use of all the creatures of God. Tit. 1. 15. To the pure, all things are pure. Rom. 14. 14. And the reason is, because the dominion over the creatures; lost by Adam, is restored by Christ. 1. Cor. 3. 22. And hence it is, that Paul calls the forbidding of marriage, and of meats, [ 25] with obligation of conscience, a doctrine of devils. 1. Tim. 4. 1.

The third freedom, is a Liberty to come unto God the father in the name of Christ, and in prayer to be heard. Rom. 5. 2. Eph. 3. 12. Whereas according to our natural condition, our [ 30] sins are a wall of partition between us and God, and cause us to fly from the presence of God: and though we cry unto God, and fill heaven and earth with our cries, so long as we are in our sins, we are not heard of him. [ 35]

The fourth freedom, is a Liberty to enter into heaven in the day of our death: Christ by his blood having made a way. Heb. 10. 19.

Thus we see what Christian liberty is. The use follows. The Anabaptists gather hence, that among Christians there must be Magistrates, they must have 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. Ans. We must distinguish between the liberty it self, and the use of it. And the Magistrates authority deals not with the liberty which is in the conscience, but with the [ 5] use of it: and he doth 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 Magistrates authority [ 10] 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. Cor. 7. 23. Ye are bought with a prize, be not servants of men, that is, let not your hearts and [ 15] 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 [ 20] God, because it is against Christian liberty.

Object. I. Rom. 13. 5. Be subject to the higher powers for conscience. Ans. 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. [ 25]

Object. II. Heb. 13. 17. Obay them that have the oversight of you, and be subject. Ans. We must be subject to them: because as Ministers of God, they deliver the word of God in the name of God unto us, and that word binds conscience. Again, the laws which they make touching order and comeliness in the [ 30] service of God, are to be obaied for the avoiding of scandal and contempt.

Object. III. A thing indifferent upon the commandment of the Magistrate, becomes necessary. Ans. It is true. But it must be observed, that necessity is twofold, External, internal. [ 35] 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 it self 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, Act. 15. 28. yet Paul saith afterward to the Corinthians, All things are lawful, 1. Cor. 10. 23. and whatsoever is sold in the shambles eat, and make no question for conscience sake, v. 25. because their intent was not, that the law should [ 5] simply bind, but only in the case of offense: and therefore where there was no offense to be seared, 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 [ 10] them, Psal. 91. v. 10. nay all things shall in the ende 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, teacheth three duties. The first is, from our hearts, to embrace, [ 15] 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, [ 20] new obedience. Rom. 6. 22. For this service is our liberty.

The second point is, touching the Author of this liberty, in these words, wherewith Christ hath made us free. Christ then is the worker of this liberty. John. 8. 36. he dissolves the works [ 25] of the devil. 1. John. 3. 8. he binds the strong man and casts him out of his hold. Matth. 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 purchaseth a right to life everlasting. [ 30] 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 [ 35] therefore we are to take occasion to acknowledge and bewail this our most miserable condition in our selves.

Secondly, the prize that was paid for the procurement of our liberty, namely, the precious blood of the immaculate lamb of God, shows that the liberty it self 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. Rom. 7. 25. 1. Cor. 15. 57. And not to be thankful is an height of wickedness. [ 5]

The third point is, concerning the persons to whom this liberty belongs; and they are noted in these words, Stand ye fast; he hath made us free. Whereby Paul signifies himself and the Galatians that believed in Christ. Believes then are the persons to whom this liberty belongs. John. 1. 12. 1. Tim. 4. 3. [ 10] And true believers are thus to be discerned. They use the ordinatiemeanes of grace and salvation, the word, & 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 [ 15] 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. [ 20]

When Paul saith, Christ hath made us free, that is, me Paul, and you the Galatians, he teacheth that every believer must by his faith apply unto 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 [ 25] must conceive a persuasion that he is in the favor of God the adopted child of God: and that upon this persuasion he hath 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 [ 30] 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 [ 35] 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 unto 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 [ 5] which is now by law established among us, & 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 [ 10] 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, Col. 2. 20. and yet the Popish religion binds us in conscience to the Traditions of [ 15] men: nay, it is nothing else but an 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, whatsoever comes of it, as the soldier [ 20] 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 unto blood. Hebr. 12. 4. If men be fearful, they must pray to [ 25] 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 evil day, that is, the day of trial. Eph. 6. 13. And then to stand fast, is a matter of great difficulty. [ 30] And for this cause we are before hand to prepare our selves by observing these rules following. First, we must labor that religion be not only in mind, and memory, but also be rooted in the affection of our hearts, so as we love it, rejoice in it, and esteem it above all things. Secondly, we must not only be [ 35] hearers of the word of God, but also doers of it in the exercises of faith, repentance, new obedience. Thirdly, we must join with our religion, the soundness of good conscience: for if conscience fail, we cannot be sound in our religion. Lastly, we must pray to God with all manner of prayer and supplication for all things needful. Eph. 6. 18.

These words, are a reason of the former conclusion, thus. If ye be circumcised, and go back 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 [ 10] sentence, If ye be circumcised, &c. the proof, J Paul say unto you For the better understanding of the sentence, Circumcision must here be considered according to the circumstance of time, three ways. Before Christ it was a sacrament, and a seal of the righteousness of faith, Rom. 4. 11. after the death of [ 15] Christ, till the destruction of the temple, it was a dead ceremony, 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 ceremony, and ceased to be indifferent: and in this last respect Paul saith, [ 20] If ye be circumcised, &c. Again, 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 joined it with Christ. The [ 25] words therefore carry this sense: If ye will be circumcised with this opinion, that circumcision shall be unto you a meritorious cause of your salvation, Christ shall profit you nothing. The use. Hence it follows, that the doctrine of justification by works, is an error ouerturning the foundation of religion, which [ 30] whosoever obstinately maintaineth, cannot be saved. It will be said, this is true of ceremonial works, but not of moral works. Ans. Yea even of moral. For that which Paul saith here of circumcision, he speaks generally of the whole law, verse. 4. Ye are abolished from Christ whosoever are justified by the law. And [ 35] circumcision must be considered as an obligation to the obedience of the whole law. Again, it may be said, this is true of the works of nature, but not of works of grace. Ans. Yea even of works of grace: for the Galatians were regenerate, and therefore looked not to be justified, & saved, by the works of nature, but by works of grace.

Secondly, hence we gather, that to add anything to the passion, as a meritorious cause of our justification, and salvation, is to make Christ unprofitable. For he must be a perfect Savior, or no Savior: he admits neither partner, nor deputy in the work of our redemption. And the grace of God admits [ 5] no mixture or composition with anything that is of us. Grace is no grace, unless it be freely given every way. Therefore the Popish religiō is a damnable religion: because with the merit & satisfactiō of Christ, it ioyns human merits & satisfactions, in the case of our justification. It may be alleged, that [ 10] the Popish religion maintains all the articles concerning Christ, as we do. Ans. It doth so in word: but withal it adds to the foresaid articles the doctrine of human merits and satisfactions, which make void the death of Christ. Again, Papists [ 15] allege that it is the glory of Christ, that he merits for us, and withal makes us to merit for our selves; as it is the glory of an Emperor to make other kings under him. Ans. It is not the glory of the Emperor to make kings as partners with him, in his kingdom. And works set up as meritorious [ 20] causes of salvation, dishonor Christ, for they make him unprofitable, as Paul here teacheth.

Popish religion therefore is in no wise, in any place to be tolerated, where it may be abolished: but it is to be wished that it were banished forth of town and country: and students are [ 25] to be warned with great circumspection to read Popish writers. For no good can be looked for of that religion that makes Christ unprofitable.

Lastly, we are here taught to content our selves with Christ alone, and with his works, merits, and satisfactions. For in him we are complete. Col. 2. 10. [ 30]

The confirmation of the sentence followeth, I Paul say it: therefore it is so. This kind of reasoning may not seem strange: for the Apostles in writing and preaching, had the divine and infallible assistance of the spirit, so as they could not err. This must be held as a Principle in religion: and being denied, [ 35] there is no certainty of the Bible.

The meaning. Paul saith, I testify again: because he hath spoken thus much in effect before. Gal. 3. 10.

That is circumcised] who is of opinion of the false Apostles [ 10] that will be circumcised, and look for justification thereby.

Bound to the whole law] that is, to the whole ceremonial law, to the judicial law, and to the whole moral law. And further, bound in respect of justification, and life, to do all things in the law. For he that will be justified by one act of the law, is [ 15] bound to perform the rest for his justification.

Abolished from Christ] that is, Christ is become an idle and empty Christ unto you.

Whosoever are justified by the law] that is, are of opinion that they are to be justified by the works of the law. For indeed [ 20] a sinner cannot be justified by the law, but only in his own false opinion.

Grace] that is, the love, 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 [ 25] is bound to keep the whole law, hath no part in Christ: he which is circumcised, is bound to keep the whole law: therefore he which is circumcised, hath no part in Christ. The 4. verse is a repetition of the second verse, with a declaration thereof: for he shows what he means by circumcision, namely, justification [ 30] by circumcision, and consequently by the whole law. And therefore when he had said, If ye be circumcised, he changeth his speech, saying, Whosoever is justified by the law. Again, least men might think it a small matter to be abolished from Christ, he shows that it is indeed to fall from grace. [ 35]

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 ye be justified by the law, ye 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 [ 5] 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 saith, Eph. 2. [ 10] 10. We are not saved by works which God hath ordained, that we should walk in: and these are the best works that are or can be. Again, Tit. 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. [ 15] 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, hath no part in [ 20] Christ: he which is justified by works, is debtor to the whole law: therefore he which is justified by works hath 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 [ 25] 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 [ 30] in their kind perfect. The fulfilling of the law for the time of this life (they say) it is to love God above all creatues in truth: and that he which doth 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 [ 35] for this doctrine, they allege S. Augustine. I answer again, that Paul in this place takes it for a confessed truth, that no man can fulfill the law: and he urgeth it as a great inconvenience, that any man should be bound to keep the whole law. And before he hath said, He which is of the works of the law, is cursed: Gal. 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 saith 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. [ 5]

Where Paul saith, If ye 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, then our work: and they make it their own work, and that meritorious [ 10] 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; yea their own traditions, [ 15] 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 [ 20] of the whole law in the Old Testament: so is baptism in the new, an obligation or bond, whereby we have bound our selves to live according to all the laws of God. Matth. 28. 19, 20. This discovers the Atheism and unbelief of persons baptized in these our days: for few there be that think upon, [ 25] 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 [ 30] of the disposition of his heart, is a breaker of all, I am. 2. 10. he that makes no conscience to keep someone 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 [ 35] the seeds of all good duties. Christ saith, 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 reproof. Luk. 1. David saith, He shall not be confounded, when he hath respect to all the commandments of God. Psal. 119. 6. On the contrary, he which hath many excellent things in him, if he live in the manifest breach of someone 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 [ 5] perdition as well by one sin, as by many.

Whereas Paul saith, If ye be justified by the law, ye 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 [ 10] 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 saith 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 [ 15] 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 unto us. For the cause and the effect, both stand together: whereas Christ's merit, and the [ 20] merit of our works, agree even as fire and water. And no marvel. For the reason why Christ meriteth, 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. [ 25]

Whereas Paul saith, Ye are fallen from grace, some gather, that the children of God may fall quite from the favor of God. Ans. 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 [ 30] charity: and thus all that profess Christ, (though indeed hypocrites,) are under the grace of God. And in this sense Paul saith, 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 [ 35] it: but because God makes it manifest to men that they were never in the favor of God. Thus Christ's enemies are said • o be blotted out of the book of lif • , Psal. 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 ye will be justified by the law. And therefore v. 10. he saith, 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 • auour of God. And therefore no religion, but that which is truly Christian, saveth. [ 5]

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 saith that the true circumcision is that which is in the heart, in spirit, Rom. 2. [ 20] 29. and Christ saith, 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 [ 30] that believe to wait. Hope of righteousness] that is, salvation or life eternal, which is the fruit of righteousness, Tit. 2. 13. or again, righteousness hoped for▪ Righteousness indeed is imputed to them that believe, and that in this life, yet the fruition and [ 35] 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. Rom. 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 [ 40] 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.

v. 6. In Christ] that is, in the Church, kingdom, or religion of Christ. 2. Cor. 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.

Auaileth anything] is of no use, respect, or acceptation with [ 5] 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 [ 10] us wait for the hope of righteousness: therefore not circumcision but faith justifies. The proposition is omitted: the minor is in the 5. verse. 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 [ 15] 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 ye abolish circumcision and the ceremonial law, ye abolish the exercises of religion. The answer [ 20] is: instead of them we have other exercises in our spirit, namely, the inward exercises of faith, hope, and love. The use. In the 5. verse, four things are to be considered. The first is, who waits? Paul saith, we wait. Before he hath justified his [ 25] 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 [ 30] 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 [ 35] 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 saith, 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. [ 5]

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 [ 10] 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 our selves, 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. Gen. 49. 18. Iud. v. • 1. For this cause [ 15] we must do as they do which wait & 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 our selves against the day of death, and it must be welcome unto [ 20] us: for then is the ende of all our waiting and attending.

The third point is, by what are we to wait? Paul saith, 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 whereof they are vncerten. [ 25] Waiting presupposeth certainty. The Papists therefore that make special hope, should also make special faith.

The last point is, where is this waiting? Paul saith, 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. Rom. [ 30] 1. 9. The heart must be rent, and not the garment. Io • l 2. The inward motions of the spirit, are of themselves the worship of God, whereas our words and deeds are not simply, but so farforth as they are founded in the renewed motions of the heart. Men in our days think they do God high service, if they [ 35] 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 unto God, a renewed spirit endued with faith▪ hope, • oue.

In the 6. verse, 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 saith, 1. Tim. 4. 8. Bodily exercise profiteth 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 saith, [ 5] Luk. 13. 26. Depart from me ye 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 saith, He that doth the will of my father, is my brother, sister, and mother. Mark. 3. 33. To conceive, and bear Christ, was a great [ 10] honor to the virgin Marie: 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 bare him in her womb, she had not been saved. To prophecy or preach, and that in the name of Christ, is a great dignity: and [ 15] yet many having this prerogative shall be condemned. Matth. 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 [ 20] conscience saveth. 1. Pet. 3. 18. Circumcision is profitable, if thou keep the law. Rom. 2. 35.

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 [ 25] for a wise, virtuous, and godly man. This is foolishly to have faith in respect of persons. I am. 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. Cor. 7. 30. [ 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 pleaseth 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 [ 35] to all other commandments. Hence we learn.

First, that we must labor to conceive faith a right 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. [ 5] And by it whatsoever 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 [ 10] 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 [ 15] their doctrine is false, and erroneous. For faith is the cause of love, and love is the fruit of faith. 1. Tim. 1. 5. Love out of a pure heart, good conscience, and faith unfeigned. Now every cause as it is a cause, hath his force and efficacy in it self, and receives no [ 20] force or efficacy from his effect. Secondly, true faith is lively and effectual in it self, and hath a peculiar form of his 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 [ 25] 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 [ 30] 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 worketh by love: or (as they translate it) faith is acted and moved by love. Ans. The meaning of the text is, that faith is effectual in it self: and that it shows and [ 35] puts forth his 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, I am. 2. 26. As the body is dead without the spirit: so is faith without works. Ans. 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 it self to be alive by breathing: so faith that is without works, is dead, and it shows it self to be alive by works. 3. [ 5] 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 S. James, but the former only.

Again, the Papists hence gather, that faith and love are [ 10] joint causes in the justification of a sinner, and that faith worketh 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, c. 5. v. 4. and therefore no justification by love. Again, Paul saith, Rom. 3. [ 15] 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. Cor. 5. 21. Thirdly, faith justifies by apprehending Christ in the promise, and therefore [ 20] not by love. The consequent I prove thus. Faith and love are two hands of our soul. Faith is an hand that lays hold of Christ, and it doth (as it were) pull him and his benefits into our souls. But love is an hand of another kind, for it serves not to receive in, but to give out the good it hath, and to communicate [ 25] it self unto others. Therefore faith cannot justify by love. Lastly, love in order of nature follows justification, and therefore it doth 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. [ 30]

They urge for themselves the words of Paul, that faith works by love. Ans. Paul doth not show in this verse, what justifieth, but what are the exercises of Godlines in which Christians must be occupied. And he doth not show how faith justifieth, but how it may be discerned to be true faith, namely, by love. [ 35]

Secondly, they object that faith and love are always joined: and therefore jointly work in justification. Ans. 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 2. of S. James, where it is said, that a man is justified not only by faith, but also by works. v. 24. Ans. Faith in S. James is put for an 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 [ 5] 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 S. James; and it is not only by faith, but also by works. [ 10]

Lastly, it may be objected, that love is of no use, if it do not justify. Ans. Justification, and sanctification, are two distinct benefits. 1. Cor. 1. 30. and 6. 11. Justification ministers unto us deliverance from hell, and a right to life everlasting: Sanctification is a fruit of the former, and serves to make us thankful to [ 15] 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 [ 20] boast of faith: because it is not joined with profiting in knowledge, with true conversion unto God, with fruits of love to God and man: whereas all true faith is fruitful in good works.

The meaning. Ye did run well] In these words, Paul alludes [ 30] 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 price, 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. [ 35] Read of this, 1. Cor. 9. 24. Phil. 3. 13, 14.

Who] the interrogation hath 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 obaied not the truth. The like is, Psal. 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. [ 5]

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 offense, and to amendment of life. Hence I observe, [ 10] 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 saith, that upon consideration of his ways, he turned his feet to God's commandments. Psal. 119. 59. And the cause why there is so little amendment [ 15] 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 [ 20] contrary to running: but this rest is from sin, and not from good duties. This duty of running teacheth us four things. The first is, that we must make hast without delay to keep the commandments of God, specially the commandments of faith, repentance, new obedience. Psal. 119. 32, 60. Contrariwise [ 25] it is a great fault for youth & others, to defer amendment till old age, or till the last and deadly sickness. For that is the time to ende our running, and not to begin.

The second is, that we are to increase and profit in all good duties, specially in knowledge, faith, repentance. But we in [ 30] 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, [ 35] 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 price of eternal life. Phil. 3. 13. Luk. 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. [ 5]

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 saith, by having faith and good conscience. 1. Tim. 1. 18. These are as it were the two feet by which we run to life everlasting. Under [ 10] faith we are to comprehend the true acknowledgement of God, affiance in him, and invocation, &c. Under good conscience, is comprised the purpose of not sinning, and the care to obey God in all his commandments. To apply this to our selves: runners we are: but, alas, few of us are good runners. We [ 15] 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 lamenes or feebleness in this foot, the lust of the [ 20] 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 ende, and finish our course, so as we may apprehend life everlasting. 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a love and fervent [ 25] desire of eternal life, and by this means we shall be drawn on through all miseries, and overpass them to the ende. 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 [ 30] be constant to the death.

The meaning. This opinion of justification by the works [ 35] of the law, is not from God, who hath called you from bondage to liberty.

The scope. Paul here meets with a conceit of the Galatians, which was this: Why dost thou 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 [ 5] word, and that is this: Men deny credence to God's word, & 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 • usle themselves in their superstitions, by a presumption that the Church cannot err, and that [ 10] 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 unto, they shall certainly [ 15] 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 now a days will not blaspheme, drink, and riot, as others do, they shall be [ 20] charged with preciseness: and that comes upon a persuasion, that it sufficeth 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) [ 25] and absolutely to follow the calling of god, & to subject all the powers of our souls unto it. Thus did Abraham when he was called to go he knew not whether, and Paul without using consultation went and preached in Arabia at the calling of Christ.

Thirdly, Paul here sets down a note to discern of false [ 30] 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 naught. This is Paul's rule. God calls us to liberty: therefore the doctrine of justification by the works of the law is naught: for it draws us into bondage. In like • ort [ 35] God calls us to free justification: and therefore the doctrine of human satisfactions and of the merit of works is naught. Again, God calls us to an utter denial of our selves: and therefore the Popish doctrine of preparation, and of freedom of will in the conversion of a sinner, is naught.

Lastly, it is to be observed, that Paul saith in the time present [of him that calleth 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: [ 5] and that there is a possibility of mercy after great and grievous falls.

It may be said, how long doth God continue to call men unto him? Ans. So long as he vouchsafeth them the benefit of the public Ministry. Thus then more then forty years [ 10] hath 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, Psal. 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. [ 15]

The sense. As a little leaven leaveneth and fauoreth the [ 20] whole lump of dow: even so, one error or point of corrupt doctrine, corrupteth 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 • ound and incorrupt. [ 25]

The scope. The objection of the Galatians is: Put case, that we err in joining Circumcision and Christ: yet there is no cause why thou shouldest • o 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, [ 30] 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 [ 35] common fashion of men, namely, to extenuate their faults, and to make small matters of great offenses. The Phari • ies taught, that sundry of God's commandments, were small and little commandments. Matth. 5. 19. To them that make no conscience of sin, great sins are little sins, and little sins are no sins. Pride is cleanlines, covetousness is nothing but worldliness, drunkenness good fellowship, fornication a trick of youth. Thus men put visards upon their ugly sins. The Politician that is of no religion, saith, 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 [ 5] every sin for a great sin, to humble our selves for the least sins, and to bring our selves in subjection to God in the least of our actions.

Here we are taught by all means to maintain the purity of sound religion, whatsoever befall us. And for this cause we [ 10] are to resist and withstand every erroneous opinion that shall be broached. For it is the policy of the devil by foisting in someone 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 like, as leaven [ 15] is like dowe? Ans. Leaven is discerned from dow, 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 whatsoever is against one Article of faith, or against any of the commandments of the decalogue, [ 20] 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 [ 25] whole life of man. One fly is sufficient to mar a whole box of sweet ointment. One offense in our first parents, brought corruption upon them and all mankind, yea upon heaven and earth. He that makes no conscience of someone sin, is guilty of the whole law. I am. 2. [ 30]

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 [ 35] sufficient to corrupt all Corinth. Therefore Paul saith, Purge out the old leaven. 1. Cor. 5. 6. The law of God is, that blasphemers, murderers, adulterers, &c. shall be put to death: the reason is, that evil may he taken away out of Israel, that is, the evil of wicked example, which being suffered spreads abroad, and doth much hurt. The barren fig tree must be cut down, least it make the whole ground barren. Luk. 13. 7.

Thirdly, we are to withstand and cut off the first beginnings and the occasions of every sin. We say of arrand thieves, that first they begin to practice their wickedness in pins, and points. For this cause idleness, fullness of bread in excessive [ 5] eating, drinking, and swilling, • jot, and vanity in apparel, are to be suppressed in every society, as the breeders of many v • ces.

On the contrary, as one point of evil doctrine brings with [ 10] it many other: so any one little grace of God, brings many other with it. The entrance into God's word, gives light. Psal. 119. 130. In this respect Christ saith, The kingdom of heaven is like leaven, hid in three pecks of meal: because God's kingdom is set up in the heart at the first upon very small beginnings. [ 15] Matth. 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.

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 then ye [ 30] have done, and ought to think; and think no otherwise then I have taught you.

He that troubleth you] the Church is troubled three ways: 1. by false doctrine. Thus Ahab troubled Israel, 1. king. 18. 18. and the false Apostles trouble Galatia. 2. By wicked example: [ 35] thus A • han troubled Israel. Ios. 7. 25. 3. By force and cruelty: thus tyrants and persecutors trouble the Church.

Shall be are] shall have his due and deserved punishment, partly in this life, and partly in eternal death. See this verified in the ende 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 [ 5] unto 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 saith, I have an a •• iance in you, he teacheth in his own example, that we are to hope the best of men [ 10] so long as they are curable. It may be said, they that hope the best are sometimes deceived. Ans. 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 [ 15] the worse are oftener deceived. Again, it may be said, that we must judge of things as they are indeed. Ans. 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 doubt • ull to suspend. Now our judgment of the [ 20] 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 our selves: and that we despair in respect of our selves. Ans. We are to despair in respect of our selves, because we are privy to our own estate: but we are [ 25] 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 [ 30] the spirit of Paul, who hopes the best of them that fall.

Again, here we see how we are to put affiance in men. We are to put affiance in God for all things whatsoever, whether concerning body or soul: but our affiance in men, must be only for such things as they are able to perform. Secondly, [ 35] we must put affiance in God absolutely for himself, and therefore we say, I believe in God, &c. but all our affiance in men whatsoever, must be in the Lord.

When Paul saith, that he had affiance of them in the Lord, he shows that renewed repentance is the gift of God. And there are two graces required unto 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 [ 5] they may repent when they will.

It may be demanded, why Paul useth mild terms, and doth not excommunicate the Galatians? Ans. 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, Exod. [ 10] 23. 4. much more thy neighbor. Christ himself brings home again the lost sheep, and so must every shepherd. Ezech. 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 [ 15] is no hope.

Some there be that mislike 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 [ 20] 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 doth the Apostle in this place, when he saith of the Galatians in Apostasy, that he hoped better things of them. [ 25]

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

1. That God watcheth over his Church with a special [ 30] 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 oppugners of it are plagued by the just judgment of God. [ 35]

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 specially in England. For what will all the things we have do us good, if we be forth of God's kingdom, and lose our souls?

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] [ 15] 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. Cor. 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 [ 20] 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 offense at the preaching of Christ crucified, if I joined circumcision with Christ.

The drift. Paul here answers a new objection, which is on [ 25] this manner. There is no cause, Paul, why thou shouldest thus reprove us, for thou thyself art 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 [ 30] took offense 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 [ 35] 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 avouch it, that some are condemned for here •• kes 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, c. 8. v. 14. There [ 5] 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. [ 10]

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. Psal. 119. 69.

But how came this report of Paul? Ans. Sometime he tolerated circumcision, as a thing indifferent for a time: and hereupon [ 15] 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 fames, reports, and slanders of all persons, specially upon Magistrates and Ministers, and that upon every light and unjust occasion. But good men [ 20] will take no such occasions of raising reports. Psal. 15. 3.

But how did Paul take this report? Ans. 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 [ 25] 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, what trouble or danger soever [ 30] 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? Ans. In the case of Confession when a man is called to give an account of his faith, no truth, no not the least truth may be concealed. Again, when the souls of men are [ 35] to be relieved, and saved, all concealements 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 spake 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 cōcealed, 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, [ 5] 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, nay in all believers, who are to receive [ 10] the Gospel for it self, 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 [ 15] be displeased though all men be displeased. Act. 5. 29. Indeed Christ pronounceth 〈◊〉 woe against them by whom offenses come: but that is meant of offenses given, and not of offenses taken: of which Christ hath another rule, Matth. 15. 14. Let them alone, they are the blind leaders of the blind. [ 20]

Again, by the offense 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 [ 25] us, that will be saved by their good dealing, and their good serving of God.

Touching the imprecation in the 12. verse, three questions are to be propounded. The first is, whether Paul did well thus to curse his enemies? I answer, yea: for first we must put a difference [ 30] between the private cause of man, and the cause of God. Now Paul accurseth 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, [ 35] 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 curseth sometime even particular persons, as Alexander the coppersmith. 2. Tim. 4. 14. Thirdly, we must distinguish the affections of men. Some are carnal as rash anger, hatred, desire of revenge, &c. some again are more spiritual and divine, as a zeal of God's glory, and of the s •• tie of God's church. Now [ 5] 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 [ 10] as Paul did? Ans. 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, Matth. 5. bless and curse not. If we dare go [ 15] beyond the limitts of this rule, we must hear the speech of Christ, ye know not of what spirit ye are. Luc. 9. 55.

The third question is, how we should use the imprecations that are in the psalms of David, as Psal. 109. and in other places of scripture? Ans. they are to be directed generally against [ 20] the kingdom of the devil: and they are further to be used as Prophecies of the holy ghost 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 [ 25] out of house and home, as enemies do when they sack and spoil a town.

By this we se 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 ber • aues them of their [ 30] salvation in heaven. Therefore let all men fly from the religion of the Papist, as if they would fly from an army of Spaniards or Turks.

Contrariwise, they that would provide well for themselves and their posterity, and plant themselves in a good estate, [ 35] 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 hath many rooms and habitations, & many liberties: that the law whereby this city is ruled, is the whole word of God, specially 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 ye 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, & joyful [ 5] habitation in heaven.

The first part of the Epistle touching the faith of the Galatians is ended: and here begins the second part touching [ 15] good life, and it continues from this verse to the 11. verse of the sixth chapter. In it Paul doth 2. things: first he propounds the sum of his doctrine, & then after makes a particular declaration of it. The sum of all is propounded in this 13. v. [ 20] 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, ye 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, [ 25] and therefore Paul saith, for brethren, &c. 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, [ 30] 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: & therefore [ 35] he may call out of the kingdom of darkness into his own kingdom whom he will. And it is God alone that calleth the things that are not, as though they were. Rom. 4. 17.

The second is, who are called? Ans. All they that any way answer the calling of God, for Paul saith indifferently of all the Galatians that they were called. Now men answer the calling of God, some in profession, some in heart, & some in both. And all these are said to be called, yet with some difference. The calling of God is directed first of all and principally to the Elect: and then in the second place, it pertains to them which are not Elect, because they are mixed in society with [ 5] the Elect. And hence ariseth a distinction of the calling of god, sometime 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. [ 10]

The third point is, what is the calling to liberty? Ans. An action of God translating men from the kingdom of darkness to his own kingdom. It hath 2. parts, inuitement and admission. Inuitement is, when God offers remission of sins & life everlasting to them that believe, outwardly by the preaching [ 15] 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 [ 20] out of old Adam, and by faith engrafted into Christ: for by this ins • tion into Christ, men are made real members of gods kingdom.

The last question is, why Paul mentions the calling to liberty in this place? Ans. It is the ground of all comfort, by it Paul [ 25] comforts the Corinthians, 1. Cor. 1. 9. Again, it is the ground of good life. Therefore Peter saith, be ye holy as he that hath called you is holy. 1. Pet. 1. 15. And Paul, walk worthy the calling wherewith he hath called you. Eph. 4. 1. If the calling of god do not move us to amendment of life, nothing will do [ 30] it.

We in England have heard the calling of god more then 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 heauing, shouing, and lifting for the [ 35] 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 saith, that the wisdom or understanding of the flesh is enmity to God. Rom. 8. 7. fleshlines therefore pertains to the understanding. [ 5] Again, he saith of some that they are puffed up in the mind of the flesh, Col. 2. 18. and he willes the Ephesians to be renewed in the spirit of their minds. Eph. 4. 23.

The meaning then of the rule is this, use not the benefit of [ 10] 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? [ 15] Ans. To use it as an occasion of fleshly and carnal liberty: & that is done 3. ways. The first is, when men make more things indifferent thē god ever made. Thus the Corinthians used fornication as a thing indifferent. 1. Cor. 6. To many in these days drunkenness and surfeiting is but a thing indifferent. Men [ 20] use not to distinguish a thing indifferent and the use of it: but they commonly think that if the thing be indifferent in it self, then also the use of it is indifferent. Thus all abuses of meat, drink, apparel, all rioting and gaming, dicing and carding, &c. are excused by the names of things indifferent. [ 25]

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 [ 30] the gifts of god are immoderately used, in respect of themselves; as when men Exceed in eating and drinking, as the prophet saith, Deut. 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 [ 35] then offend, that being but mean persons & living by trades, yet for their diet and apparel, are as great gentlemen & gentlewomen.

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

The second question is, where is this abuse? Ans. Even among us in England. It is the fashion of men to take unto themselves a Toleration of sinning some upon the patience [ 5] of God, others upon the doctrine of the gracious Election of God, saying that they will live as they list: because, if they be Elected to salvation, they shall certainly be saved whatsoever they do. And some there be that take occasion to continue in [ 10] 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, grecuous, and desperate sinners: and therefore he said that he hoped of mercy [ 15] 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 [ 20] meat, drink, and apparel. To Elias there came an Angel and said, arise and eat. 1. King. 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 questiō is, what is the right use of Christian liberty? [ 25] Ans. It stands in 2. things: first of all we our selves must be renewed and sanctified To the pure all things are pure. Tit. 1. 15. The person must first please God before the action can please him. The second is, that beside the lawful use of the creatures we must have a spiritual & holy use of thē. The lawful [ 30] use of the creature I call the politick use thereof commonly allowed & takē up among men. The spiritual use is whereby we receive & 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 [ 35] of the 3 commandment to take up an 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 unto his use. The like did Abraham when he come 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 Tim. 4. the word must show us, what we may do: and prayer obtains the doing of it. The 2 rule: we must be circumspect lest we sin in the use of the creatures. In this respect [ 5] Job sends for his children after they had feasted together, & he sanctifies them. Job. 1. 5. The 3 rule: we must use the gifts of God with thanksgiving. Rom. 14. 6. Commonly in these days there is no feasting or rejoicing, unless all memory of god [ 10] be buried: for that is said to breed melancholy. The 4 rule: We must suffer our selves to be limited and moderated in the use of our liberty, partly by the law of the magistrate, & partly by the law of charity, in the case of offense. I say in the use: because liberty it self is inwardly in the conscience: and the use of it is often [ 15] in the outward action: and therefore under the order of human law. The 5 rule: Our liberty must be used for right ends; as namely the glory of God. 1. Cor. 10. 31. the preservation of nature, & not the pampering of the flesh. Rom. 13. 13. the good of our neighbor. Rom. 12. 13. [ 20]

Make conscience to observe this rule: and the rather, because the holy and spiritual use of Christian liberty, is a sign & token that thou art in the kingdom of God, & a true member thereof: as on the contrary, the abuse of God's blessings shows thee to be still in the kingdom of darkness. When men [ 25] fell 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. [ 30]

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

The second main rule follows, Serue one another by love: [ 35] 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 down the end of all Apostolic doctrine, as Paul showeth. 1. Tim. 1. 5. the end of the commandment is love out of a pure heart, good conscience, faith unfeigned. Here men commonly understand by the commandment, the moral law. That is indeed a truth, but it is not the meaning of the place. In the third verse Paul sets down a commandment or denunciation to Timothy, 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 sum and substance or end of the foresaid [ 5] commandment: in the 18 verse after a long antapodaton he enjoins Timothy to observe it carefully. So then the end of all sound doctrine is love out of a pure heart: and all our Preaching must tend to this.

The second question is, what is the love of our neighbor, [ 10] specified in this rule? Ans. It is an affection renewed, whereby we are moved to wish well to our neighbor in the Lord. I say an affection, to consute Lombard, who saith that love is not an habit in us, (as other virtues are,) but the H. Ghost. I say it [ 15] is an affection renewed to consute the Papist, who teacheth that we have the true love of God & our neighbor by nature, and that we want nothing but the second act or the exercise of love, which they say is from grace. Further, I add that love inclines us to wish well to our neighbor: for this is the formal [ 20] and proper effect of love, and all this is done when we think well, speak and do well, and that in respect not only of the body, but also in respect of the soul of our neighbor. Lastly I say, that love to our neighbor must be in the Lord. Because we are to love him in respect that he is a creature of God, and bears his image: and not in respect of honor, profit, [ 25] or pleasure, which we receive from him. Love for such ends, is self-love.

The third question is, what is the use of love? Ans. It serves to make us serviceable to our neighbor. Love seeks not her [ 30] own things. 1. Cor. 13. Christ was servant to his enemies in bearing their sins upon the cross. Paul that was free from all, became a servant to all, to win some. 1. Cor. 9. 19. To Christ we are to do service: and he hath put our neighbor in his stead, so as that which is done to our neighbor, shall be done to him: [ 35] our neighbor therefore must be served of us. And this is not against our liberty. For we are free inwardly in conscience, yet in the outward use of our liberty, we must be servants to mē.

The use. If we examine our liver by this rule, we shall find that there is very little power of religion among men. There are six sortes of men that live in the breach of this rule. The first are userers, who lend for advantage, when they should lend freely to them that are in need, these serve themselves and make a pray of all. The second sort are ingrossers, who gather in commodities to enrich themselves. The third sort are idle per sons of what degree soever, that spend their time in eating, [ 5] drinking, sleeping, gaming: such are but unprofitable burdens of the earth. To this sort I refer beggars and vagabonds. The fourth sort are Riotous persons that use to go from alehouse to alehouse, from tauerne to tauerne, and misspend that whereby they should maintain their families, and be serviceable to their [ 10] country. The fifth sort are Tradesmen, who in their dealings use lying, dissembling, fraud, injustice. They seek nothing but their private advantage. And this kind of men abounds in the world. The last sort are drowsy and carnal Protestants, who only seek the things of this world, and never so much as give [ 15] good example to servants or children, or any good counsel. Beside all this, it is the common fault of the world, for men to serve themselves, according to the common saying every man for himself, and God for us all. And the best men that are, if they [ 20] examine themselves, shall find that they fail many ways, and come short in the duties of love to men with whom they live.

This being so, we are to acknowledge before God this main offense of ours: and to entreat for the pardon of it for [ 25] Christ's sake. And ever hereafter to change our lives, and to reform them according to this rule. And that is done on this manner. Every man hath, or ought to have 2 callings, a general, & a particular. The general is whereby we are called to be Christians. In this calling we are to do good to all men by teaching, [ 30] admonishing, exhorting, and by example of good life. A particular calling, whereby men are called to some estate of life in the family, Church, or common wealth. And according to the several conditions of particular callings, must every man in his place, do the good he can. The magistrate must use his [ 35] office first for the maintenance of the Gospel, and then for the execution of justice. The minister must preach sound religion in love of the souls of men. The master of the family must cause his househould to embrace the Gospel, and frequent the exercises of religion. Lastly, every man that is in a trade or office, must apply himself to the uttermost of his power to do all he can for the good of his country: and he must so deal that he may be helpful to all with whom he deals, and hurtful to none. We are, or should be, trees of righteousness: our fruit must be meat for others, and our leaves for medecines. We must be as candles that spend themselves to give light to others. [ 5]

Fulfilled] comprised. Rom. 13. 9. One word] One precept: for the H. G. calls precepts, words. It may be demanded, how the whole law should be fulfilled in the love of our neighbor? [ 15] Ans. The love of God, and the love of our neighbor are joined together, as the cause and the effect: and the love of God is practiced in the love of our neighbor. For God that is invisible, will be loved in the person of our neighbor whom we see, and with whom we converse: And the first commandment [ 20] of the law, must be included in all the commandments following: and thus the love of God is presupposed in every commandment of the second table: he therefore that loves his neighbor, loves God also.

Thou shalt love] understand both the affection, and the duties [ 52] of love. Thy neighbor] any one that is near unto us in res 〈…〉 t of man's nature. Isai. 58. 7. though he be our enemy, yet i • by any occasion he be offered unto us of God, he is our neighbor. [ 30]

As thyself] these words signify not the measure of our love: as though we should love our selves in the first place, and thē our neighbor in the second place, for there are some cases in which we are to love our neighbor more thē our selves. As for example, we are more to love the soul of our brother, then our temporal life, and a good subject is more to love the [ 35] life of his prince then his own life: here then the H. G. 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 our selves.

The scope. The words cōtaine 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. [ 5] Servants are commanded in serving their masters, to serve god, and to do whatsoever they do, as unto God. Col. 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, [ 10] 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. [ 15]

Secondly, here we may observe what is true religion and godliness, namely, to love and serve God in serving of man. He that saith 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 [ 20] 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, & frequent the Lord's [ 25] 〈◊〉 , they think they may do afterward what they will; and many such are frequenters of taverns, and alchouses, and are given to riot, and licenciousnes. But it is not enough for thee to be holy in the Church: thou mayest be a Saint in the Church, and a Devil at home. True religion is that which [ 30] shows it self in thy private house, private dealings, and in the course of thine own life: such as thou art in thy particular calling, such art thou indeed and truth, what shows soever thou makest before men. [ 35]

The sense. If ye bite] Here Paul alludes to the fashiō of wild beasts, as lions, wolves, &c. And by biting we are to understand all injuries in words, as railing, cursing, slandering, bacbiting, &c. Deuoure] here Paul understands all injuries in deed, or violence, even to the shedding of blood. Take heed lest] here Paul signifies, that contentions & dissensions, breed [ 5] 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. [ 10]

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. Cor. 3. The cause of the former contentions were differences in points of religion. Some of the Galatians (no doubt) withstanding [ 15] circumcision, and the most of them standing for it. For hereupon great were the dissensions of the Churches in Judea. Act. 15. 2. Observe then, that unity is not an infallible and an inseparable mark of the Church of God. Unity may be out of the Church, and dissention in the Church, as here we [ 20] see. It may be objected that there is peace in the kingdom of God, and that there the wolf and the lamb dwell together. Isai. 11. Ans. 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 [ 25] is the company of them that truly consent in one and the same faith. Ans. That is properly meant of the Catholic Church: but the case is otherwise in particular. Churches, where true believers are mixed with hypocrites, whereupon ariseth much dissention. And of true believers, some are more carnal then [ 30] spiritual: and that is another cause of dissention. 1. Corint. 3. 3.

The second point, concerns the quality of these dissensions, When Paul saith, if ye bite and devour &c. he signifies that they were fierce, and violent. And such commonly are dissensions [ 35] 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 bru • ish, and beastlike, more beseeming wolves, lions, dogs, then 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, hath made us his sheep and lambes. Isai. 11.

The third point is touching the effect of contention, & that [ 5] is the ruin & desolation of the Church. The division of the members among themselves is the dissolutiō 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. [ 10] 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 study and to use all means to maintain Christian peace and concord. Eph. 4. 3. To this end we must remember one general rule. Rom. 12. 18. [ 15] have peace with all men. And withal we must observe the cautions which Paul adds; one is, if it may be with good conscience, for there are some, with whom there is no peace, unless we sooth them in their vices, or deny our religion, either in whole or in part. The second is, If it lie in you, for sometime men are [ 20] accused, and must of necessity defend themselves. These two cautions observed, 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 civil society, but not in respect of religion. We have [ 25] a commandment to the contrary. Revel. 18. 4. come out of Babylon my people, and touch no unclean thing. where a pacification is made, both the partes must yield somewhat: but we may not yield in any point of our religion, to the Papists. In an Instrument of music, the stringes out of tune are set up, or set [ 30] down, to the rest: and the strings that are in tune are not stirred: Even so the Papists are to turn to us, we are not to turn to them: our religion being the doctrine of the prophets, & Apostles.

Peace is three-fold, Church peace, Civil peace, Houshould [ 35] peace. 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 council, the spirits of the prophets, is subject to the prophet. 1. Cor. 14. • 2. when there arose differences in the Churches of Judea, 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 days, specially in these Western partes of the world. It may be demanded, why did not the Protestants join with the Papists at the council of Trent? Ans. from the first session it was more then 6 years before [ 5] any safe conduct was given to the Protestants: and at their appearing in the council, exception was taken against their letters, and they dismissed. And when they appeared the second time upon new safe conduct, the council was the next day reiorned for 2 years, And when safe conduct was given the 3 [ 10] time, the Protestant princes refused to send their divines: because they had been twice mocked. Moreover the council was not a free council: because the Pope himself was both party, and judge. [ 15]

The second rule. There must be a Christian toleration one of another Eph. 4. 2. here that we mistake not, I propound 2 questions. One is, in what must there be a toleration? Ans. A toleration presupposeth an error or defect in our brother. An error is either in judgment, or manners. An error in judgment, [ 20] is either in the foundation of religion, or beside the foundation, in lighter matters: if the error 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 ye be otherwise minded God will reueile it. Phil. 3. 15. when others [ 25] see not that which we see, we must not presently condemn them, but tolerat their ignorance, till God reueile his truth unto them. Again, errors in manners, be of 2 sortes, some without offense, as hastiness, frowardness, vain gloriousnes &c. these we must tolerate. Pro. 19. 11. and others with open offense, [ 30] 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 approve of the least vice, or betray [ 35] the least part of God's truth.

It may here be demanded, whether there may not be a toleration for Popery? Ans. No. The toleration of two religions in one kingdom, is the overthrow of peace. Again, Popery is a religion both heretical and schismatical. It may be said, that faith and conscience is free. I answer, though faith in the heart and conscience in it self be free in respect of man's authority: yet is not the publishing of faith and the profession of conscience free in like sort, but it stands subject to the power of the Magistrate.

The third rule. Every man in his place, specially teachers must [ 5] set themselves to build the Church. Iud. v. 20. Eph. 4. 12. Indeed the truth is to be defended: but mark how. The truth must be confessed, when time and occasion serves, without opposition: this done all contentions laid aside, we must set our selves [ 10] to build the Church. And the rather Ministers of God's word in England must remember this: because while we are striving among our selves in sundry points of difference, the Papist our common enemy, gets ground.

Touching civil peace, it must be remembered, that the peace [ 15] and good estate of Jerusalem stood in this, that it was made the seat of God's sanctuary, and the throne of justice. Psal. 122. When the Ark was in the house of Obed-Edom, all things prospered with him. Now in the New Testament the preaching of the Gospel, invocation of God's name, with the use of [ 20] the Sacraments, come in the room of the Sanctuary. Civil peace then is maintained, when men yield subjection to the Gospel of Christ, which brings peace to all that receive it.

Touching household peace, I give two rules. One is, that governors of families must urge and compel all under them to admit, (at the least outwardly,) the practice of religion in the exercises [ 25] of faith, repentance, new obedience. Thus did Abraham, Gen. 17. and Joshua, c. 24. They that do not first of all consent in Christ, cannot consent among themselves. Secondly, it must be observed, that a family is the school of God, in which he will exercise our faith, invocation, love, patience, longsuffering, [ 30] &c. And there is more virtue to be seen in the well ordering of a family, then in the pretended holiness 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 Eph. 4. 4. gives seven reasons: one body, one spirit, one [ 35] 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? Ans. The peace of many is peace in drunkenness, (called good fellowship,) peace in profanes, and wickedness. This is the devils 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 Isa. 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.

The scope. Here Paul returns to the first rule v. 13. and shows the way, how it is to be observed, thus. If ye walk in the spirit, ye 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. [ 15]

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

In the rule I consider two things, what is the spirit, and [ 20] 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 worketh it immediately in us, from the father and the son. Again I say it is a gift of regeneration, to make a distinctiō bewteene it, & civil virtue. For there is a gift of regeneration, which mortifies corruption, [ 25] 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 [ 30] 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, [ 35] and holiness.

The spirit hath 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 room 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. Thes 5. 23. And he that is sanctified in on part, is sanctified in all. Hence it [ 5] 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. Psal 32. 1. hence ariseth the difference [ 10] between the Godly man, and an hypocrite: between the works of nature, and the works of grace. There are men that in distress desire the assistance & favor of God: and they do it without the spirit of God: for they do it deceitfully, desiring God's favor not for it self, but in respect of some evil [ 15] 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 [ 20] 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, & a work of nature, whereas the love which is from the spirit, makes us love God for himself. [ 25]

The fourth property is excellency, for the spirit of grace in Christians is more excellent then the grace of creation, in two respects. First, in respect of the beginning thereof. For the spirit is from Christ the second Adam, both God and man: the grace of creation should have been conveyed unto us from [ 30] 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 giveth further to believers: both the wll to persevere, and the deed [ 35]

The fifth propery is liuelines, whereby the spirit is effectual in operation. Elihu saith 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. Cor. 3. 6. The second, that the spirit worketh 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, & to desire to be reconciled and turned unto God. This is the first motion of the spirit in us: and they which want this, have [ 5] 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 it self against God, 2. Cor. 10. as namely, to beat down erroneous reason, and rebellious affection, and to put a man out of heart [ 10] with his chief deligtes, 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, Zach. 12. The third action is, to write the law in our hearts: and that is done by putting a new light of [ 15] 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 [ 20] change and renew our actions, in three respects. First, it makes us put a further beginning to our actions, then 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 pleaseth God, that the defect of the work is pardoned. [ 52] 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 [ 30] that he must requite evil with evil: yet he resolves to do otherwise: for (saith he) God in Christ hath forgiven me many sins: therefore must I forgive my neighbor. And he remembereth that vengeance is God's: and that he is taught so to ask pardon as he forgiveth others. And hereupon he sets [ 35] 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 Queens 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 [ 5] preciseness, more then 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. Rom. 7. 14. [ 10]

Secondly, this rule telleth 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 thou whatsoever [ 15] thou art, be not spiritual, thou hast no part in Christ. Rom. 8. And the rather, thou 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 [ 20] 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 ariseth by the keeping of the rule follows, in these words, Ye shall not fulfill the lusts of the flesh. [ 25]

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 condemneth the first motions to evil.

Fulfill] fulfilling, is not a simple doing of evil, but the accomplishing [ 30] of lust with love, pleasure, and full consent of will: as also perseverance in evil, by adding sin to sin.

A question. How far doth the child of God proceed in the lust of the flesh? Answ. He is assaulted by the lusts of the flesh: but he doth not accomplish them. More plainly: there [ 35] 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 ouercarried. 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 doth not befall the child of God: because upon his fall he recovers himself by new repentance. [ 5] In this sense, S. John saith, He that is borne 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 [ 10] is.

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

Thirdly, here is comfort for the servants of God. Some man may say, I am vexed and turmoiled with wicked thoughts, [ 15] and desires, so as I fear I am not God's child. I answer again, for all this despair not. For, if thou hate and detest the lusts, that are in thee: if thou resist them, and wage battle against them: if being overtaken at any time, thou recover they self by new repentance, they shall never be laid to thy charge to [ 20] condemnation. Rom. 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.

These words are a reason of the former verse, thus: If ye walk in the spirit, ye shall not fulfill the lusts of the flesh: for the flesh and spirit being contrary, mutually refist and withstand [ 53] one another, so as ye can neither do the good, not the evil, which ye 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 hath been shown.) It may be demanded how these twain being but qualities can be said to fight together? Ans. The flesh and the spirit are mixed together in the whole man regenerate, and in all the powers of the soul of man. Fire and water are said to be mixed in [ 5] compound bodies: light and darkness are mixed in the air at the dawning of the day. In a vessel of luke warm water, heat and cold are mixed together, we cannot say, that the water is in one parte hot and in another cold, but the whole quantity of water is hot in parte, and cold in parte. Even so the [ 10] man regenerate is not in one part flesh, & in another part spirit, but the whole mind is partly flesh and partly spirit, and so are the will and affections through out, partly spiritual, and partly carnal. Now upon this mixture it comes to pass that the powers of the soul are carried and disposed diverse ways: [ 15] and hereupon follows the combat.

The second point concerns the means whereby this combat is made: and that is, a two sold Concupiscence, expressed in these words, the flesh lusteth against the spirit, and the spirit against [ 20] the flesh. The lust of the flesh shows it self in two actions. The first is, to defile 〈◊〉 repress the good motions of the spirit. In this respect Paul saith when I would do good evil is present and the law of the flesh rebels against the law of the mind. Rom. 7. 21. 23. Hereupon the flesh is fitly resembled by the [ 25] disease called Ephialtes or the mare, 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 [ 30] concupiscence is said to tempt, entice, and draw away the mind of man. I am. 1. 14. Again, the lust of the spirit hath two other actions. The first is, to curb, and restrain the flesh. Thus Saint John saith that the seed of grace keeps the regenerate that they cannot sin. 1. John. 3. 9. The second action of the spirit is to ingender good motions, cogitations, and inclinations, agreeable [ 35] to the will of God. Thus David saith that his rains did teach him in the night season. Psal. 16. And the prophet Isai saith, thine ear shall hear a voice saying, here is the way walk in it when thou • urnest to the right hand, or to the left c. 30. v. 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 [ 5] 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 prones to [ 10] 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 hath 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 flat contrary to the spirit: and one contrary hath no power at all to bring forth the effect of his contrary. [ 15] 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 [ 20] spirit, no more then 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 [ 25] 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 naught. Ans. This combat is between the natural conscience, and rebellious affection: [ 30] 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 it self, the will against it self, and the affections against themselves: by reason they are partly spiritual, and partly carnal. [ 35] 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 feel not 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 it self.

The fifth point, is, in what things doth this combat show it self? Ans. In all the actions of men regenerate, which Paul signifies, when he saith, ye cannot do the things which ye would. For example: in prayer, sometime we feel fervent desires, and [ 5] sometime again deadness of spirit; sometimes faith, sometimes doubting. This combat is in all the actions of the Godly, specially in good actions. Thus much Paul teacheth, whē he saith, I find by the law of God, that when I would do good, evil is present. Rom. 7. 21. And I do not the good which I would, but the evil [ 10] which I would not, that do I. v. 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 indeauoured to do that which was good, and acceptable to God. And that appears [ 15] by the very words, when he saith, 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 [ 20] wickedness, if they say (as they do) that it is their flesh that sinneth, and not they, the abuse the holy doctrine, and example of Paul.

The last point, concerns the effect of the Combat, which is to hinder the Godly that they cannot do that which they [ 25] would, and that three ways. First it makes them that they cannot sin, that is, live in practice of any one sin. 1. John 3. 9. Secondly, if at any time they fall, it s • aies 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 [ 30] 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. Rom. 7. 18. to will is present with me, but I find no means to fulfil 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 [ 35] twain, and yet by reason of faintnes 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.

Thus much of the combat, the use 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 requireth and approveth: 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 [ 5] 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 [ 10] 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, & 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. Object. Sin [ 15] 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 [ 20] 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 ough 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 [ 25] God is sin. Ans. 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 [ 30] an effect proceeds from sundry causes that are subordinate, it takes unto it the nature of the second cause: hereupon works are •• rtly 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. Ans. They please God; because the doer is in Christ, and so pleaseth God. Again, [ 35] they please not God before, or without pardon: for they are accepted, because God approves his own work in us, & pardons the defect thereof. Lastly, some object on this manner. No sins are to be done: good works are sins: theretherefore not to be done. Ans. 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 [ 5] by works, nor no fulfilling of the law, for the time of this life.

Thirdly, hence it follows, that the grace of God for the time of this life, is mixed with his contrary, the corruption of the [ 10] 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, then light of knowledge. There are a number amongst us, that say, they know as much as all the world can [ 15] teach them, that they do 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 [ 20] 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 uttermost, to do that which we ought to do. We must use asking, seeking, knocking, Matth. 7. 7. we [ 25] must with Paul use wrestling in our prayers to God. Rom. 15. 30. They that would have knowledge in the book of God, must do more then 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, [ 30] must strive against their natural unbelief, and endeavor to believe. Blessed (saith Solomon, Prov. 28.) is the man that feareth himself, or inures himself to fear. Paul saith of himself, that he labored and took pains to keep a good conscience. Act. 24. 16. [ 35]

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, least we fall into temptation. Matth. 26. 41. We should practice these more then we do: for beside the enemies without, we have an enemy within, that seeks our perdition.

In the 13. verse Paul propounds a main rule of good life, [ 5] Give no occasion to the flesh: and for the better keeping of this, he gives a second rule, v. 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. v. 17. The second, is in these [ 10] 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. Psal. 143. 10. In this guidance or conduction, [ 15] there are four actions of the spirit. The first is, Preseruation, whereby the holy Ghost 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 [ 20] with the regenerate will of man, as the second cause. And without this Cooperation man's will brings forth no good action: no more then 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 ordereth and establisheth the [ 25] mind, will, and affections, in good duties. 2. Thess. 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 [ 30] the flesh. Hereupon after regeneration, there must still be new inclining. Psal. 119. 36. new drawing. Cant. 1. 3. new working of the will and the deed. Phil. 2. 13.

Hence it follows, that beside the antecedent, and first grace, there is necessary a subsequent, or second grace. For we do [ 53] 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 thenselves in subjection to the work of God's spirit. Now God's spirit works in and by the word of God. And hereupon this Subjection hath two parts. The first is, to make trial, inquiry, and examination, what is the good will of God, in everything. Rom. 12. 2. Thus did David, Psal. 119. 94. I am thine, save me, for I seek thy commandments. The second part is, to deny our selves, and to conform our minds, [ 5] consciences, wills, affections, in all things, to the foresaid will of God. Rom. 12. 2. Let all such as desire to be spiritual, remember and make conscience to practice this.

The third is, the Priuiledge of believers, in the last words, Ye are not under the law. Understand this, in respect of the curse [ 10] 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 doth 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 [ 15] that grieve, because they feel the want 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 [ 20] the law: and therefore God accepts, the will and endeavor to obey, for obedience. And the consideration of God's merciful acceptation, must stir us up to an earnest care and conscience of all good duties.

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 [ 10] in use, and known to the Galatians. And this he doth 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 our selves spiritual, when we are carnal. And therefore this Catalogue serves fitly as a table or glass, to discover [ 15] 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 our selves, and take a manifest view of our sinful condition. [ 20]

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 [ 25] 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 it self be secret and hidden, yet the works of the flesh are manifest to the natural man. And this must further admonish us, never to [ 30] hide or excuse our sins, but freely to confess thē 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. Psal. 32. 1. 4. [ 35]

Touching the kinds or sorts of the works of the flesh, they are in number se • uenteene: 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. Rom. 1. 28. and to be without sense or feeling. Eph. 4. 19. and the body which should be the temple of the holy Ghost, is made a stable and a sty for the devil.

Adultery] it is the incontinency of persons married, or of [ 5] 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 like in both. [ 10]

If adultery, which is the breach of wedlock, be a work of the flesh, then damnable is the decretal of Pope Syricius, that marriage it self was the pollution of the flesh. It may be objected, that young widows by marrying have damnation, and break the faith of baptism. 1. Tim. 5. 12. Ans. They are not [ 15] said to break the faith of baptism, because they marry: but because they wax wanton against Christ, and so marry: that is, cast off the reins of obedience, by committing fornication, and then for to cover their offense, they marry. This I take to be the right sense of that place. [ 20]

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 unto God: and therefore it is called the covenant of God. Prov. 2. 17. It is the punishment of idolatry. Rom. 1. [ 25] 24. It is a sin greater then theft. Prov. 6. 30. 32. The committers of this sin cut off themselves from human society, and become men of death, & women of death, according to God's law. And it will never be well with human society, till adulterers be made fellons, their lives taken from them, and their [ 30] 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 incontinency of single persons. Mark how it is made a manifest work of the flesh. Hence it follows, [ 35] 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, Act. 15. 29. for with strangled, and blood, is joined fornication. Ans. 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. Cor. 6. Again, it may be objected, that the Lord commanded the Prophet Ose to take unto him an harlot. Ose 1. 2. Ans. It was done in type or figure: and then the words of the Lord carry this sense, Take unto thee a wife of fornications, [ 5] that is, prophecy and publish, that thou art like one that takes a wife of fornication. Again, if the thing were done indeed, yet did not the Prophet take an harlot, to live in fornication with her, but at God's commandment, to live with her according [ 10] 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. Rom. 3. 8. Whosoever doth evil, must fear: because [ 15] the Magistrate bears the sword to punish. Rom. 13. 4. And the commandment of God was, that there must be no whore in Israel. Deut. 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. [ 20]

Uncleannes] the incontinency 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, Rom. 1. 27, 28. and to the Corinthians, 1. Cor. 6. 9, 10. but where they were not known, as in Galatia, there [ 52] they are only mentioned generally, least by the naming of them, he should after a sort teach them.

Wantonness] that is, the open profession and ostentation of incontinency, by unchaste words, wanton gestures, and wanton apparel. Hence it appears, that we are to detest all signs [ 30] of incontinency: 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 v. 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 [ 35] applied to everyone of these sins particularly.

The use. There are a number of men that live secretly in these sins, adultery, fornication, &c. And because they profess Christian religion, and sometime come to the Church, and to the Lord's table, they think all is well, and they suppose there is no danger. Thus make they a covenant with hell and death. Isa. 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, whatsoever men suppose, or dream.

Secondly, by the consideration of this threat, we are admonished [ 5] to fly adultery, fornication, wantonness, &c. They say, these are but tricks of youth. Belike then it is but a trick, to loose the kingdom of heaven. Solomon saith, Blessed is the man that feareth, or causeth himself to fear. Prov. 28. 14. now that shall be done, when we terrify our selves from these offenses [ 10] by setting God's judgments before us.

Lastly, some man may say, what shall they do that are overtaken with these sins, if the doers thereof cannot enter into the kingdō of god? Ans. Their case is dangerous: & there is but one way to help them in the world: and that is to cease [ 15] from adultery, fornication, uncleanness, wantonness, and to do the contrary. Psal. 34. 14. And this will do the deed: for the promise of God is, he that confesseth his sins, and forsaketh thē, shall have mercy. Prov. 28. 14. And this promise of God is not [ 20] contrary to his threat. For so long as men are doers of these sins, or of any one of them, they are out of God's kingdom: and when they cease to be doers of them, and contrariwise exercise themselves in the works of chastity, possessing their vessels, that is, their bodies, in sanctification and honor, the [ 25] case is altered, and they must no more be reputed doers of these sins. For God accepts men not as they have been, but as they are.

In that these four sins, adultery, fornication, &c. are manifest works of the flesh, we are taught three things. The first is, [ 30] that we must stock up the root of these sins, that is, mortify the passion of concupiscence, Col. 3. 5. 1. Thess. 4. 5. which is nothing else but an inordinate inclination to these vices. And it is mortified in us, if we learn to fear God in his word, and in the commandment that forbiddes adultery. For the fear [ 35] of God cleanseth both heart and life. Joseph tempted by his mistress to folly, by this means eschewed the offense, saying, shall I do this, and sin against God? Further, it must be remembered, that without holiness, no man can see God, or have fellowship with him. Hebr. 12. 14. And while the lust of concupiscence bears the sway, there is no holiness: and therefore no fellowship with God.

The second rule is, that all occasions of these sins must be cut off, two specially, Idleness, and the pampering of the body. For Idleness, consider David, who when he was out of civil wars, and free from banishment, at peace in his own house, [ 5] his wandering affection carried him to commit adultery. And the Israelites when they were stored and pampered with all the blessings of God, gave themselves to the committing of these offenses. Ier. 5. 7. 1. Cor. 10. 7. and the people of Sodom and Gomorrhah. Ezech. 16. 49. [ 10]

The third rule is, that all signs of these vices must be avoided and detested, that is, any speech or action, that may signify or give suspicion of an incontinent disposition, as light talk, wanton behavior, curiousnes and excess in trimming of the body, suspected company, or company that may in likelihood [ 15] be suspected. For it is God's will that not only the vice it self, but also the appearance of every vice should be avoided. 1. Thess. 5. 22.

Idolatry] The second sort of sins follow, which are against [ 20] godliness: and they are three, Idolatry, Witchcraft, Heresy. Idolatry is the worship 〈◊〉 Idol-gods. An Idol is taken two ways. First of all, a fiction, or a thing merely devised, is an Idol: again, when we conceive a thing that is otherwise then it is, it is an Idol. So likewise Idolatry is twofold. One is, when [ 25] something that is not God, is set up in the Roome of God: and that is done three ways. 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 property of the godhead is ascribed to the creature. The third is, when the affections [ 30] of our hearts are given to the creature. Thus covetousness is called Idolatry, Col. 3. 5. because it makes men put their affiance in riches.

The second kind of Idolatry, is to worship the true God with devised worship, as namely with, in, and at Images, set up [ 35] to the honor of God. This Idolatry is forbidden in the second commandment, as Moses hath expounded the law, Deut. 4. 16. Thou sawest no image in the day I appeared in Mount Sinait therefore thou shalt make no image, namely of God. It is alleged, that the commandment only forbids the making of the images of false gods. I answer, and of the true God also. Aaron's calf was an Image of the true God. Exod. 32. 5. And it must be observed, that Jehu destroyed the Idols of Baal, 2. King. 10. 26. and withal remained still in the sin of Jeroboam, v. 31. which was to worship the calves in Dan and Bethel, which were images of Jehovah. And for this he is discommended. [ 5]

The use. By this we see that the Romish religion is a carnal religion: for it teacheth Idolatry four ways. First, it enjoineth men to give to the Consecrated Host the name and honor of God. And thus they set up unto themselves a breaden [ 10] God made with man's hand. An Idol, as abominable as ever was among the Gentiles. Secondly, it teacheth men to invocate Angels, and Saints departed: and thereby it gives unto them the searching of the heart, the hearing and helping of all men, at all times, and places, according to their several necessities: [ 15] and these things are the properties of the Godhead: and therefore, whether they call this Invocation, Latria, or Doulia, it matters not: it is flat idolatry, because the honor of God is given to the creature. Thirdly, it teacheth that we may put confidence in works, so it be done in sobriety. Lastly, it adoreth [ 20] God, in, at, and before Images: and so it binds the presence, grace, and operation of God to them, without his word. Papists allege for themselves, that they intend to worship none in images but the true God. I answer, it is nothing that they [ 25] say. Not man's intention, but God's will makes God's worship. Let them show God's 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 brains. They allege again, [ 30] that God may as well be worshipped in Images, as a Prince in the chair of Estate. I answer, the reason is not like. The worship of Images is religious, the reverence to the chair of Estate, is merely civil, and in civil respect, and according to the Princes will, and so is not the bowing to Images according to [ 35] God's will. Let them prove it if they can. That God was worshipped before the Ark, we approve of it. For it was his word and will. Let us hear the like word for Images of God and Christ, and then we are ready to revoke the charge of Idolatry.

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 [ 5] God in Christ should have all the affections of our hearts.

Witchcraft] The word 〈 in non-Latin alphabet 〉 , properly signifies, poisoning: but here it is fitly translated, witchcraft: because all poisoning is comprehended under murder which followeth. And the Magicians of Egypt, Exod. 7. are called 〈 in non-Latin alphabet 〉 , in the [ 10] translation of the Seauentie: as also the wise men. Dan. 2. Now if they had been but poisoners, they had not been fit for Pharaoh's and Nabuchadnezars turn, neither would they have desired their presence, and help.

Witchcraft signifies all curious arts, wrought by the operation [ 15] 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 [ 20] league is, when men invocate 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. [ 25] 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. [ 30]

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 intralls of beasts, by the observation of stars, by consulting with familiar spirits, and such like. Deut. 18. 11. The second, is iuggling, which is to [ 35] 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 use. By this we see that we are a carnal people. For in the time of distress upon extremity, figure-casting, and charming, are overmuch 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 [ 5] force in them but to signify. And therefore when they are applied to cure diseases, they are abused to a wrong ende, and their operation is from the devil. And for this cause they are to be avoided of Christian people. It may be said, how may we discern of charms, that we may the better avoid them? Ans. [ 10] 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 [ 15] said to be a means to cure witchcraft: but indeed it is a charm, and a practice of witchcraft. For it hath no such force from the Institution of God, because it is against the sixth commandment: and no natural reason can be rendered, why drawing of blood, should cure witchcraft. The action therefore is [ 20] 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? Ans. We are to use approved and ordinary means: and for the rest, namely the event, to leave it unto [ 25] God, living by faith, and casting our care on God, and quieting our hearts in his will, whatsoever comes to pass. It is a want of faith thus to make hast for delivery 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 [ 30] 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. [ 35]

For the better conceiving of the sin, it may be demanded what is a witch? Answ. One that wittingly, and willingly, useth 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 hath given them a gift, to do strange things. Such people in a natural honesty, detest all known society with the devil; in that respect [ 5] they are not the witches which the Scripture adiudgeth 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. I. Nothing hath efficacy but by the Ordinance of [ 10] 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. II. Charmes, enchantments, and spells whatsoever, have no force unless we believe that they can [ 15] 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. [ 20]

Again, it may be demanded, what are the signs that serve to discover a witch? Ans. This discovery is very hard. For witches do their feats in close manner, not only by foul and open cursing, but also by fair speaking, and by praising of things. And hereupon we have a fashion in England, when [ 25] we praise anything, withal to bless it, (as to say, it is a goodly child, God save it) that our speech may not be suspected of witchcraft. Nevertheless, there are five special things that serve to discover a witch. One is, the free confession of the accused, [ 30] or suspected witch. The second is, the confession of the associates of the witch. The third is, Invocation of the devil. For that is to renounce baptism, and to make a league with the devil. The fourth, is Evidence, that the party hath entertained a familiar spirit, in the form or likeness of some visible creature. The fifth is, Evidence of any action or actions, that [ 35] necessarily presuppose a league made with the devil. As for example: if the party show a man's face in a glass: though he profess angelical holiness, he is in league with the devil, by whose means the seat is wrought.

There are besides these, other signs, but they are either false, or vncerten. A man is sick, he suspects that he is bewitched: he takes it on his death that such a party hath bewitched him. All this is nothing, but the suspicion of one man, and therefore no proof. Likewise the testimony of some wizard is [ 5] but the testimony of one, and it is the devils testimony, and therefore not to be received. Again, neighbors fall out, threatenings are used in anger: afterward, the party threatened, is either sick, or he dies: hereupon the party that used threatening words, is accused of witchcraft. And this is the common [ 10] course. But great circumspection must be used, for sickness and death, may arise of any other causes. Lastly, marks in the bodies of men and women, are vncerten signs of witches. All this I note the rather: because if a judgment befall a man in his family, presently (according to the common fashion) he [ 15] saith he is hurt by evil tongues, and challengeth someone or other, of witchcraft: whereas his own ignorance, unbelief, contempt of God's word, and Sacraments, &c. are the only witches that hurt him, and pull down God's judgments upon him. [ 20]

Heresies] The word heresy generally signifies any opinion, either good or bad. More specially, it signifies any error in religion. Thus Ecclesiastical writers take it. For they condemn for heretics such as erred in smaller points, holding the foundation, as Vigilantius, Novatus, &c. And the very Opinion that [ 25] there are Antipodes, was condemned for heresy, though it be a matter of small moment. Yet most properly, Heresy may be thus defined: It is an error in the foundation of Christian religion, taught and defended with obstinacy. Thus Paul saith, Tit. 3. 11. that an heretic is perverted, that is, put beside the foundation: [ 30] and condemned of himself in his sin, that is to say, he errs obstinately even against his own conscience.

I say that heresy is an error in religion, to put a difference between an error in Divinity, and an error in Philosophy, which is not termed heresy: and again, to put difference between [ 35] schism, and heresy: for heresy is in doctrine, schism in manners, order, regiment. Again, I say heresy is an error, in the foundation of religion, to distinguish it from errors 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 heresy. Some teach that Daniel's weeks begin straight after the return out of captivity: others teach that they must begin 80 years after: both cannot be true: yet neither opinion is heresy. So there are sundry opinions touching Ophir, Tarshish, (to which Jonah fled) & Decapolis in the Gospel: & all cannot be true: yet they are not [ 5] heresies, because they concern only times, and places, and other circumstances of the Bible. Lastly, I say that heresy is maintained with obstinacy, to distinguish heresy, & a single error. For there are three things in heresy, an error in the main doctrine, [ 10] conviction of the party touching his error, and obstinacy after conviction.

The use. In that heresy, an error in the mind or understanding, is made a work of the flesh: hence it follows, that the word flesh, signifies more then sensuality: namely, the corruption [ 15] of the higher powers, even of the mind and conscience: though Papists teach otherwise.

Again, if heresy be a work of the flesh, our duty is, to detest and eschew heresies. And that we may forever preserve our selves from them, three rules must be observed. [ 20]

I. We must propound unto our selves the right Principles of religion. For as every Art hath his confessed principles, so hath Divinity. The head and chief 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 [ 25] highest stay and stop. This principle is the demonstration of all doctrines, and conclusions: and it hath no principle above it self, whereby it is to be confirmed. As for human reason, it is no principle of religion. For it is imperfect and erroneous, and serves only to make men without excuse. Indeed [ 30] in the mind of man, there are certain natural conclusions, that there is a God, and that he is to be worshipped, &c. but the certainty of these is, in the written word. We can by reason dispute of the creation of the world, but a full certainty we have not by reason, but by faith in the word. Hebr. 11. 3. [ 35] Again, the Papist makes the authority of the Church, a principle. For that is the first ground which they lay down, that we must captivate our senses, to the authority 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 said, that Scripture is the sense of the written word: and this sense must be from the Church. Ans. Scripture it self is both the gloss, and the text. Scripture is the best interpreter of it self. And the sense which is agreeable to the words of the text, to the scope of the place, to other circumstances, [ 5] and to the analogy of faith: in the plainer places of Scripture, is the proper and infallible sense of Scripture. Thus fetching the sense of Scripture from it self, we shall keep our selves within the limits of Scripture, and in the matter of our salvation have certainty of faith, which we shall never have, if we listen [ 10] to reason, tradition, and the authority of men.

II. Read the Scriptures: & be a doer of them in the exercises of invocation, faith, repentance, then shalt thou never be a heretic. It is God's promise, John. 7. 17. If ye will obey, ye shall know whether my doctrine be of God or no. Psal. 25. 14. The secret [ 15] of the Lord is revealed to them that fear him. Mark them, that make Apostasy, and become Papists: they are such as never had a mind to love and obey the religion, in which they have been baptized, and brought up.

III. Col. 2. 8. Let no man spoil you through Philosophy. [ 20] Paul doth not condemn the Philosophy of the Gentiles, but he puts a caveat, that it be used with circumspection, as Merchants use the sea, to wit, in eschewing rocks, and sands, and pirats. So students may use the Philosophy of the Gentiles, but they must take heed, lest their minds be corrupted with [ 25] the errors thereof, which are to be considered. Natural Philosophy gives too much to nature, or to second causes; and too little to God. It puts down principles flat against the word, as the eternity of the world, and the mortality of the soul. Moral Philosophy, placeth happiness in civil virtue, out of [ 30] Christ: it teacheth, that virtue is a mean or mediocrity of affection, whereas in true virtue there is not only a restraint or moderation of affections, but also the renovation of them by regeneration. It teacheth that Vrbanitie in jesting & frumping, is a virtue: Paul saith no, Eph. 5. 4. It teacheth that [ 35] Magnanimitie, whereby a man thinks himself worthy of great honor, is a virtue: but it is contrary to Christian humility. Psal. 131. 1, 2. Lastly, it teacheth that man hath a freedom of will in good actions: which doctrine applied by the Schoolmen to matters of religion, is false and erroneous.

The third head of sins are such as are against Charity, and they are in number eight.

The first, is Enmitie: of it I consider three things. The first is, whether it be a sin, or no? for somewhat may be objected to the contrary. [ 5]

Object. I. Psal. 139. 21. Do not I hate them that hate thee? Ans. David here speaks of the hatred, whereby he hated God's enemies, not in respect of their persons, but in respect of their sins, whereby they were enemies of God. And this hatred is commendable, and not here to be understood. [ 10]

Object. II. Luk. 14. 26. He that will be a disciple of Christ, must hate father, and mother, and his own soul. Ans. This hatred is not simply commanded, but only in a certain respect, namely, as father, and mother, and a man's own soul, are in comparison opposed to God, and Christ, in regard of whom they [ 15] are utterly to be despised.

Object. III. Rom. 9. God chose Jacob, and hated Esau: and we must be like unto God. Ans. We are to be like unto God in holiness, and the duties thereof, and not in the sovereignty and Lordship over the creatures, whereby he either loves or hates [ 20] them.

Object. IV. It is the universal nature of all creatures to fly their contrary: therefore men may hate their enemies. Ans. Man and man are not contrary in nature, or natural properties: but are all one flesh: the contrariety that is, is by reason of [ 25] the corruption of nature.

The second point is, what is this Enmitie? Ans. It is a perverse disposition of mind, whereby men remember injuries, discourtesies, and unkindnesses, and carry about them a purpose, and desire, to requite like for like, when time, and place [ 30] shall serve. Thus did Esau hate Jacob. Gen. 27. 41. and Absalom his brother Amnon. 2. Sam. 13.

The third point, where is this Enmitie? Ans. Every where among us. For we daily see person divided against person, family against family, and Corporation against Corporation. This [ 53] shows that we are carnal: and that God's kingdom takes no place among us as it should. For in it the lamb and the wolf quietly dwell together. Isa. 11. The remedy 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 main point there be a concord, in leffer matters the agreement will be easy.

Debate] It is a contention in words, whereby men strive, who shall show most courage, who shall get the victory, and who shall carry away the last word, no respect had of equity, [ 5] or truth. In this respect, crying, or lifting up the voice, in reasoning, is condemned. Eph. 4. 31.

Emulations] There is a good emulation, and that is when men strive to be like to them that excel in virtue, or to go beyond them. And it is commanded by the holy Ghost, 1. Cor. 14. 12. [ 10] and it were to be wished that it were more common then it is. Beside this, there is a carnal emulation, whereby men that excel in anything, grieve that any should be equal to them, or go beyond them.

The use. If to grieve at another man's Excellencie, be a [ 15] work of the flesh, then it is our duty to rejoice in the excellency of others. Thus did Moses when Eldad and Medad prophesied Numb. 11. 29. And John the Baptist, when Christ increased, and he decreased. John. 3. 29, 30. And Paul gave thanks as well for the graces bestowed on the Churches, as for gifts bestowed [ 20] on himself.

Anger] Of it I consider three points. The first is, whether there be any lawful anger? Aus. Yea. Christ (in whom was no sin) was angry. Mark. 3. 5. When there is a just cause of anger, then is anger just. When there is a manifest offense of [ 25] God, there is a just cause of anger: therefore anger is then just.

The second is, when is anger a sin? Ans. When men are hasty to be angry. Eccles. 7. 11. and are offended at everything that goes against their minds. Or again, having a just cause to be angry, yet they keep no measure in their anger. [ 30]

The third point, is the Remedy. And that is here set down. Hastines is a work of the flesh, or of corrupt nature, and it bars men from the kingdom of heaven: and therefore it is to be avoided.

Contention] There are sundry kinds of lawful contention: as [ 35] contention with the enemy in just war: contention at the bar with an adversary in a just cause: contention in disputation with an heretic: contention in School disputation for exercise, and trials sake.

Contention is carnal, 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 forgiving, forbearing, or suffering; and that in trifling matters. 1. Cor. 6. 7. Contention likewise is faulty, in respect of manner, when men willfully defend their own private causes, no regard had, whether they be right [ 5] or wrong, true or false: and by this means they often oppugn truth, or justice, or both. Of this kind are the wars of the Rebell in Ireland: the wars of the Spaniard in the low Countries: and the suits of many quarrelsome and contentious persons among us. [ 10]

The use. Do nothing by contention. Phil. 2. 3. And therefore we must forgive, put up, as much as may be, and yield of our right.

Seditions] The original word signifies such dissensions in which men separate one from another: and that is done two [ 15] ways, either by schism in the Church, or by faction in the Commonwealth.

Question. Why are not we schismatiks in England, Scotland, Germany: considering we have dissented and separated our selves, from the Church of Rome? Ans. We indeed have separated [ 20] our selves, but they of the Church of Rome are schismatics: because the cause of our separation is in them: namely, their Idolatry, and their manifold heresies. The case is the like: A man threatens death to his wife: hereupon she separates. Yet not she, but he makes the separation: because the [ 25] cause of separation, and the fault, is in him.

For the avoiding of schism, and sedition, remember two rules. I. So long as a Church, or people, do not separate from Christ: we may not separate from them. II. Prov. 24. 21. Fear the King, and meddle not with them that vary, that is, make [ 30] alterations against the laws of God, and the King. Indeed subjects may signify what is good for the slate, and what is amiss: but to make any alteration in the estate, either civil, or Ecclesiastical, belongs to the supreme Magistrate.

Ennie] It is a compound of carnal grief and hatred. For it [ 35] makes men grieve and repine at the good things of others, and to hate the good things themselves. Thus the high Priests of Envy 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 hypocrisy. All this is but the censure of Envy.

The use. That we may depart from Envy, we must love them that fear God: and love the gifts and graces of God wheresoever they be: even in our enemies. [ 5]

Murthers] Object. I. A plant lives, a beast lives, and man lives: the cropping of a plant, and the killing of a beast, is no sin: why is it then a sin to kill a man? Ans. God hath given liberty for the two first, and hath restrained us in the latter. Again, the life of a plant is but the vigor in the juice, and the [ 10] life of a beast is but the vigor in the blood. Gen. 9. 4. but the life of man is a spirit and spiritual substance. Thirdly, man is of the same flesh with man, and so is neither plant, nor beast.

Object. II. The Magistrate kills without sin. Ans. The killing which is in the name of God, by public revenge, is not [ 15] murder. And Paul only condemns that killing, when men take the sword, and upon their own wills slay and kill by private revenge.

Object. III. Sampson is said to kill himself, Judge. 16. 30. [ 20] and he sinned not in so doing. Ans. Sampson was a Judge in Israel, and took public revenge of his enemies: and in this revenge he hazarded his life, and lost his life. Though he died in the execution, yet his intent was not to kill himself, but only to take revenge. Secondly, his example is special. For he [ 25] 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 whom was verified that which Sampson figured. For as Sampson conquered his enemies more in his death, then in his life: even so did Christ. [ 30]

Object. IU. For the avoiding of some great danger, or some great sin, as the denial of Christ in persecution, men may make away themselves: so said the Donatists. Ans. Death is no remedy in this case, but faith in the promise of God: which is that he will give an issue in every temptation. 1. Cor. 10. 13. [ 35]

The use. Seeing murder is a work of the flesh: our duty is by all means to preserve both our own, and our neighbors lives. Life is a treasure. For by it we have time and liberty to glorify God, to do good to our neighbors, and to save our own souls.

The sins of the fourth sort, are against temperance: & they are two: drunkenness, gluttony. For the better conceiving of the nature of these sins, 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 meat and drink, not only for necessity, but also for delight, Psal. 104. 15. II. That measure of [ 5] meat and drink, which in our experience makes us fit both in body and mind for the service of God, and for the duties of our callings, that measure (I say) is fit, convenient, and lawful. This is a confessed principle in the light of nature.

Drunkenness then is, when men drink, either in wine or [ 10] strong drink, beyond this measure: so as there follows an intoxication of the powers of the soul. And in the sin there are two things: excessive drinking, and the distempering of the powers of the soul.

Gluttony is, when men in eating, go beyond the measure [ 15] before prescribed. This gluttony, is that, which now a days is called revelling, rioting, swaggering. And it is fitly joined with drunkenness. For there are men that use to drink exceedingly, and will not be drunk: and for all this, they are not free from [ 20] blame: because they drink out of measure. To be given to drinking, and to love to sit by the cup, when there is no drunkenness, is a sin, 1. Tim. 3. 3.

These sins are said to be rise among us. The manner of many is, to meet together, and to fill themselves with wine or [ 52] strong drink, while their skins will hold. Afterward they give themselves to dicing, carding, dancing, singing of ribauld songs: and thus they pass the day, the night, the week, the year.

But we must be put in mind, to detest, and to fly these vices. [ 30] Inducements to this duty are many.

I. God's commandment. Keep not company with drunkards, and gluttonous persons. Prov. 23. 20. Be not drunk with wine, in which is excess. Eph. 5. 18.

II. The punishment of drunkenness, is plague, pestilence, [ 35] famine, captivity, Isai, 5. 11, 12, 13.

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

IV. If we cannot forsake a cup of wine, or beer, which is not needful for us, we shall never be able to forsake wife, and children, house and land, for Christ's sake. If we have not the command of our selves in a trifle, we may never hope for it in weighty matters. [ 5]

V. There are dangerous effects of drunkenness. First, it destroys the body. For it inflames the blood with an unnatural heat: and this unnatural heat, engenders unnatural thirst, which engenders immoderate drinking, whence comes dropsies, consumptions, all cold diseases, and death. Secondly, it hurts the mind: for the spirits of the heart and brain (being the immediate [ 10] instruments of the soul) are by drinking distempered and inflamed: and hereupon arise wicked imaginations, & disordered affections. And thus the devil in the room of God's image, sets up his own image: and makes the mind a shoppe [ 15] of all wickedness. Thirdly, the vile imaginations and affections that are in men when they are drunk, remain still in them when they are sober: so as being sober they are drunk in affection.

In favor of drunkenness, it is alleged that Noah's drunkenness [ 20] is remembered in scripture, but nowhere condemned. Ans. While Moses sets down the foul effects that followed Noah's drunkenness, he doth indeed condemn it. Secondly, his example is noted in scripture, as a warning to all ages following. Thirdly, his sin may be lessened, though not excused, [ 25] because he had no experience of wine.

Object. II. Joseph and his brethren, did drink and were drunk together, Gen. 43. v. last. Ans. The meaning of the text is, that they drank liberally, or that they drank of the best together. For the word (shakar) signifies not only to be drunk in drinking, but also to drink liberally, or to drink of the best [ 30] drink, Hag. 1. 6.

Object. III. Learned Physicians, as Rasis, Avicenna, and others teach, that it is greatly for health, to be drunk once or twice in a month. Ans. As learned as they, teach the contrary. And we may not do any evil, or sin against God, for any [ 35] good to our selves.

Object. IU. It is said to be neighbourhood and good fellowship. Ans. It is drunken fellowship. The right fellowship is in the doctrine of the Apostles, prayer, Sacraments, and the works of mercy.

Thus much of the works of the flesh. Now follows the punishment of thē, of which I consider 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 kingdom of God. Thirdly, the [ 5] designment of the persons, in these words, They which do such things.

In the Premonition, is set down the office of all Ministers: and that is, often to forewarn the people of the future judgments [ 10] of God for their sins. Mich. 3. 8. Isa. 58. 1. And this may easily be done. For they may know the sins of men by experience, and the judgments of God due to every sin, they may find in the word of God.

Again, all people are warned by this, often to meditate of the future judgments of God. Thus did David, Psal. 119. [ 15] 120. and Paul, who knowing the terror of the Lord, was moved to do his duty. 2. Cor. 5. 11. The old world never so much as dreamed of gods judgments, before they came upon them, and so they perished. Matth. 24. 39. [ 20]

The punishment of these sins is, not to inherit God's kingdom. God's kingdom, sometime signifies the regiment of God, whereby he rules all things, in heaven and earth. More specially, it signifies a state or condition in heaven, 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 [ 25] this happy estate, is in this life, when men in their consciences and lives are ruled by God's word, and spirit. It must here further be observed, that, not to enjoy the kingdom of God, is to be in torment, in hell: because there are no more but two estates [ 30] after this life: and therefore to be out of heaven, is to be in hell.

The use. I. This must teach us above all things to seek God's kingdom, and to establish it in our hearts: and that we shall do, if we know the will of God, and yield subjection to [ 35] it, in the duties of repentance, faith, new obedience.

II. The kingdom of God comes by inheritance: therefore there is no merit of Good works.

The persons which are punished, are such as are doers and practicers of the works of the flesh. Mark the words, not such as have been doers, but such as are doers. The word signifies a present and a continued act of doing amiss.

The use. Here is the difference between the godly man, and the ungodly. The godly man falls into the works of the flesh, and being admonished thereof, he repents and recouets himself: he doth not stand in the way of sinners, though sometime [ 5] he enter into it. Psal. 1. 1. The ungodly man, when he falls, lies still in his sin, and heaps sin upon sin, and makes a practice of evil.

I. Warning. They which are privy to themselves of any of the former works of the flesh, must bewail their offenses, [ 10] and utterly forsake them. For if we be found doers of any one work of the flesh, there is no hope of salvation.

II. Warning. They which have turned unto God from the works of the flesh must be constant, and take heed of going back, least they loose the kingdom of God. [ 15]

For the better observing, and the more easy understanding [ 25] of the rule in the 16. v. Walk in the spirit, Paul here sets down a Catalogue of the works of the spirit. In the Catalogue, I consider three things, the property of the works 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, against [ 30] such there is no law.

The fruit of the spirit] It is the property of the works of God's spirit in us, 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. [ 35] 3. 9. that believers are trees of righteousness. Isa. 61. 3. that the spirit of God is the sap and life of them: and good works and virtues, are the fruits which they bear.

In that the works of the spirit, are called fruits thereof, hence it follows, that there are no true virtues, and good affections, without the grace of regeneration. The virtues of the heathen, how excellent soever they seemed to be, were but shadows of virtue, and served only to restrain the outward man, and no further.

Again, here we see the efficacy of the spirit, which makes [ 5] men fruitful or bearing-trees of righteousness. Psal. 1. 3. yea trees that bear fruit in their old age. Psal. 92. 14. Here we have cause to cast down our selves. For the most of us, are barren trees, that bear no fruit, but the bad fruits of the flesh: and therefore we may justly fear the curse that God laid upon the [ 10] figgetree. Luk. 13. 7. and look every day to be stocked up. Matth. 3. 16.

Again, good works are made acceptable to God even 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. [ 15] 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 sap and life from Christ, namely, his spirit, and then our actions shall be fruits of the spirit, and consequently acceptable to God. [ 20]

Lastly, hence it follows, that free will of it self is like a dead or rotten piece of wood, and that it bears no fruit, but as it is quickened by the spirit John. 15. 5.

Thus much of the property: now follow the kinds of the works of the spirit. [ 25]

Love] It may be demanded, how it is a fruit of the spirit? Ans. First, the spirit of God works faith, then regeneration, then love. 1. Tim. 1. 5. Love follows faith: because we must know first that we are loved of God, before we can love God. 1. John. 4. 19. And love follows regeneration: because till the will [ 30] and affections be changed, there is no place for love. The Papists then err, who teach, that the first act of love, that is, the inclination to love God and man aright, is in nature, and that the second act, namely, the exercise of love is, from the spirit. Again, they err in that they teach that Charity or love is the [ 35] formal righteousness of a Christian. For it is a fruit that follows regeneration.

The love here mentioned, is either of God, or of man. The love of God, is an holy affection, whereby we love God in Christ for himself. There are three special signs, 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 us, and in prayer we speak to him. II. To love the word of God above all earthly treasure: and to tread our own wills [ 5] under foot, and to desire that God's will may be preferred in all things. 1. John. 2. 5. There are many houses among us, where the cards and tables are walking, but the Bible is seldom, or never seen. And this argues the want of love. III. The love of them that love God and Christ. [ 10]

The love of our neighbor, is to love him simply, in, and for the Lord, and for no other by-respect. The sign of this love is, to love not in word, but indeed. And this is to love indeed, to show love, and to do good (when we are wronged and abused) to them that wrong us, and abuse us. [ 15]

Joy] Joy is twofold; joy of glory after this life, and the joy of grace in this life: and it stands in three things. The first is, to rejoice in the true acknowledgement of God, that he is our god, and reconciled to us in Christ. The second is, to rejoice in the work of our regeneration. The third is, to rejoice in the hope [ 20] of eternal glory.

This joy of grace hath a double fruit. First, it moderates all our sorrows, and makes us rejoice in the midst of our afflictions. 1. Thess. 5. 16. Secondly, it causeth men to rejoice at the good of their neighbors. Rom. 12. 15. And this joy is here [ 25] meant specially. For joy is here opposed to envy, and emulations.

This fruit shows, that we are most of us bad trees. For the joys of the world be for the most part in iniquity, and in the [ 30] works of the flesh. And it is our common sin not to rejoice, but to pine away with grief, as Cain did, when we see God's blessing upon our brother.

Peace] It is a care and desire to maintain concord, as much as may be, if it lie in us. Rom. 12. 18. It is an excellent virtue. For the kingddome of God stands partly in peace. Rom. 14. [ 35] 17. For the maintenance of peace, observe two rules. I. Neither take offense, nor give offense. Abraham chose rather to lose his right, then to offend Lot. Gen. 13. and so did Christ. Matth. 17. 27. II. Seek to edify one another, either do good, or take good. Rom. 14. 19.

Long-suffering] is to moderate our anger, and desire of revenge when many and great wrongs are done to us. 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 writ. [ 5]

Set and sow this plant in the forrowes of your hearts, & that the weed of revenge ouergrow it not, use these remedies. I. God's commandment forbids rash anger, I am. 1. 19. for it is a degree of murder. II. The example of God, who is slow to [ 10] anger: and of Christ, who is meek and lowly, Math. 11. III. All wrongs done to us by men, come by God's providence, to which we are to subject our selves. IV. The goodness of God, who forgives more to us, then we can forgive. V. There is danger of God's anger. For unless we forgive, we are not [ 15] forgiven. And we crave forgiveness, as we forgive. VI. It is the duty of love to suffer and bear, 1. Cor. 13. VII. It is a point of injustice, to revenge our selves, for then we take to our selves the honor of God; and against all equity, we are both the parties, and judge, and witness, and all. VIII. We [ 20] are often ignorant of the minds of men, in their actions, and of the true circumstances thereof: and so may easily be deceived.

Object. I. Anger is a sudden affection: therefore it cannot be ruled. Ans. Means are to be used before hand, when we are quiet: then shall we better restrain it. [ 25]

Object. II. It is hard for flesh and blood to do this. Ans. We are more then flesh and blood. For we have the spirit of God, else we are but hypocrites.

Gentlenesse] Gentlenesse is to give good speech, and to show good countenances, even to them that wrong us, and abuse us, [ 30] without any mind, or desire to revenge, Rom. 12. 14. Eph. 4. 32.

The courtesy of the world, in the cap and the knee, and all the complements of humanity, is commonly severed from good affection: and it is often the mask of enmity: and therefore [ 53] 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 saith, Communicating to the necessities of the Saints, Rom. 12. 13.

Question I. What are we to communicate? Answ. The gifts of our mind, our temporal goods, yea our lives too, if need be, 1. John. 3. 16.

Question II. Why are we so to do? Answ. We are members all of one body; and we are members one of another, [ 5] Eph. 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, hath many actions: as to feed the [ 10] 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, Math. 25. 35, 36. to bury the dead, 2. Sam. 2. 5. Lastly, to lend freely and liberally, to such as be decayed and impoverished. Deut. 15. 7. [ 15]

Goodness concerning the soul, is to endeavor, partly by counsel, & partly by example, to gain the soul of our neighbor to God: and it stands in four actions: to admonish the vn • uly, to comfort the distressed, to bear with them that are weak, and to be patient towards all, 1. Thess. 5. 14. [ 20]

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, howe to gather goods, honors, riches, for themselves, and for their children: and the common good is not aimed at. Good [ 25] 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 then the rest, they are sure to be despised and reproached at every hand: and this shows that there is little goodness among men. [ 30]

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, & ceremonial faith, in many men. Reason. I Faith comes [ 35] by the hearing of the word of God preached, Rom. 10. 14. but this faith in many is conceived without preaching: for they say, they believe their salvation by Christ, and withal they live in the perpetual neglect or contempt of the public Ministry. II. 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. III. 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 [ 5] in all their lives. Now such a faith, is a vain persuasion. IV. 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 fail them in a smaller point, it cannot [ 10] be sound in the greatest of all.

Secondly, by faith is meant faith towards men, & 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. [ 15]

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 chapmen [ 20] shall heardly 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 mē, without fraud, or deceit.

Our care therefore must be to cherrish, & maintain among us, [ 52] the virtue of faith and truth. Reasons, I. God's commandment, Put away lying, and let every man speak the truth to his neighbor. Eph. 4 15. II. By truth we are like to God, whose ways are all truth: who hates a lying tongue. Prov. 6. 17. whose spirit is the spirit of truth. III. Liars bear the image of the devil. He is [ 30] the father of lies. John. 8. 44. so oft then as thou liest, thou makest thy tongue the instrument of the devil. IV. Eternal punishment in the lake that burns with fire and brimstone, Reu. 22. 15. Here mark, that liars are entertained at the same table with murderers and thieves: and the liar never goes unpunished. [ 35] Prov. 19. 5. V. To speak the truth from the heart, is a mark of God's child, Psal. 15. 2. And he whose faith fails towards men, shall much more fail towards God.

Meekenes] The same in effect with long suffering. The difference is, that meekness is more general, and longsuffering 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.

I. We must use moderation in meats & drinks. This moderatiō [ 5] is to eat and drink with perpetual abstinence. And abstinence is to take less, then 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. [ 10]

II. 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 in to be out of all order: for none almost know any measure. Every [ 15] mean person nowadays, will be a gentleman, or gentlewoman.

III. We must use moderation, in getting of goods: and that is, to rest content, if we have food and raiment, for our selves, & them that belong unto us. 1. Tim. 6 8. Here is our stint; we may [ 20] not desire to be rich. v. 9. The king himself must not multiply his gold, and silver, Deut. 17. 17. and yet hath he more need of gold and silver, then any private man.

IV. There must be a moderation in the spending of our [ 25] goods: contrary to the fashion of many that spend their substance in ••• sting, 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 [ 30] 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. [ 35]

Mark then the condition of spiritual men. They are a voluntary & free people, serving God freely, without constraint. So as if Christ would not give unto 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, &c. 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 v. 16. There is no law against them that do these things: therefore walk in the spirit. [ 5]

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 [ 15] second is this: that is crucified in spiritual men, which the law condemneth, 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 [ 20] Christian? Ans. A Christian is one that is Christ's, (saith Paul.) And he is Christ's five ways. I. by the right of creation. And so are all men. II. by right of redemption. 1. Cor. 6. 19. III. by the free gift and donation of God the father. John. 17. 11. this donation is begun in the eternal Election of God, and it is [ 25] accomplished in our effectual vocation. IV. 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. V. by our donation in baptism, in which we consecrate our selves to God and to Christ. [ 30]

The use. This must teach us to resign our selves 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 [ 35] 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.

II. If thou be Christ's, then commend thy soul, and life, [ 5] and all that thou hast, into the hands of Christ. This was the practice of David, Psal. 22. of Christ upon the cross: of Paul, 2. Tim. 1. 12. And this practice is the only way to obtain safety and protection. For Christ no doubt will keep his own. [ 10]

III. Comfort. If thou be Christ's, he will care for thee, and nothing shall be wanting unto thee that is for thy good. John. 17. 24. Rom. 8. 33. Therefore remember this lesson, Never grieve overmuch, never care overmuch, never rejoice overmuch in the things of this world. If thou werest at thine own [ 15] disposing and finding, it were somewhat: but there is one that cares for thee, namely Christ.

The second point to be considered, is, what is the flesh? Ans. It is the corruption of the whole nature of man. For the right conceiving of this, we must make a distinction of three things, [ 20] Mans nature, the faculties of nature, and the corruption of both, which corruption hath two parts: the loss of the image of God, and a pronnes to all wickedness. Moreover, this distinction must be without separation of nature from faculties; or of corruption from either: so as we may say truly, that the nature, [ 25] and the powers of the soul of man, are corrupted.

In the flesh are two things. Affections, and Lusts. By affections, understand inordinate affections, which show themselves and bear sway in carnal men, as anger in Cain, love 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 obtain Naboth's [ 30] vineyard. 1. King. 21. 4.

Lusts are inordinate and infatiable desires after the things of this world, as riches, honors, pleasures, &c. of this sort are covetousness, gluttony, pride, the lust of the flesh, &c. [ 35]

The use. By this we see what a Carnal man is, namely, one that is carried away with some inordinate affection, or some inordinate lust. Herod did many good things at the advise and motion of John the Baptist, whom he reverenced: yet was he a carnal man. For he was possessed with an inordinate love of his brothers wife. Judas a disciple of Christ, yet a carnal man: because he was carried away with the inordinate lust of covetousness.

The third point, is touching the office of a Christian man. And that is, to crucify the flesh, with the affections, and lusts. For the better conceiving of this, Crucifying must be distinguished. [ 5] It is either the action of Christ, or our action. Crucifying, which is the action of Christ, is threefold. The first is, upon the cross, where Christ stood in our room, and bare the burden of our sins, and made an Expiation of them. In this respect we are said to be crucified with him. Gal. 2. 19. The [ 10] second is, in us, when Christ conuaies the virtue of his death into the hearts of them that are joined to him, for the causing and effecting of the death of sin. The third is, in baptism whereby Christ seals the two former to them that believe. Rom. 6. 6. [ 15]

The crucifying, which is our action, is nothing else but the Imitation of Christ crucified, on this manner. He was first attached: so must we bring our selves into the presence of God. He was arraigned: so must we set our selves at the bar of God's judgment. He was accused: so must we indite and accuse [ 20] our selves of our own sins, at the bar of God's judgment. He was condemned: and so must we judge our selves, that we be not judged of the Lord. After judgment, we must proceed to execution of the flesh: and that is to use means to crucify it: and they are three. The first is, by faith to apply [ 25] to our selves Christ crucified: and that is to believe not only that Christ was crucified for us, but that we also were crucified with him. Where this faith is, sin shall no more have domion. The second is, to beat down the flesh by the sword of the [ 30] spirit: and that is done, by a serious application of the commandments, and the threatenings of God, to our several affections and lusts. The third is, to fly the occasions of every sin, and to cut off the first beginnings of evil.

The use. This doctrine serves to condemn the drowsy Protestants of our time, who profess Christ without making [ 35] any change in life, and conversation. For they are Saints in the Church, but in their common dealings they are as worldlings.

II. Secondly, they are here reproved, that have many good gifts of God in them, and yet never proceed to a thorough reformation. For they use to cherish in themselves naughty affections, and damnable lusts. There is someone sweet sin or other, that they cannot abide to crucify.

III. They also are to be blamed, that cannot abide to hear [ 5] their own particular sins, to be noted, and reproved. They are vncrucified and unmortified persons. And the word of God is the sword of the spirit that serves to kill and destroy the flesh.

IV. In afflictions be content, and quiet. For we ought to [ 10] crucify the affections, and lusts of our flesh: and because we fail in this duty, therefore God himself takes the work in hand: and he will crucify our corruption by his chastisements.

Further, of this duty of crucifying the flesh, there are three [ 15] points to be considered. I. The time when this action must begin; namely, in our baptism, or first conversion. Therefore Paul saith, they that are Christ's, have crucified, &c. II. What must be crucified? Ans. The whole flesh, with every inordinate affection and lust. This makes against them that fly [ 20] and detest some few sins, and run headlong into others. III. What is crucifying? Ans. In it are two things, the restraint of the exercise of sin, (which is in part in civil men,) and the killing of Original corruption, in all the parts and branches thereof. And that is done, when we do not only [ 25] mourn for our corruptions, but also hate and detest them in our selves.

In these words is contained, the last reason of the rule of good life before mentioned, in the 16. 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. Vncreated life, is the life of [ 35] God. Created is that which pertaineth 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, & 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 withal governeth 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 dwelleth in [ 5] man, and governeth the powers of the soul, and further doth sustain the body, immediately without natural means. 1. Cor. 15. 44. It riseth 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. [ 10] 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, Rom. 8. 5. 7. And that is, to mind, wish, like, desire, and [ 15] 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 path way of righteousness, without offense either of [ 20] God or man, Psal. 143. 10. Thirdly, to walk not stragglingly, but orderly by rule, by line, and by measure. For so much the word [walk] importeth, in the original; as if Paul should have said, Let us, (whilst we live in this world) not only endeavor [ 52] to do someone, or some few good actions, but in the course of our lives and callings, order our selves according to the rule and line of the word of God.

The use. This text in the first place, cuts off the shifts and excuses of sundry persons in these days, who profess themselves [ 30] 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, whatsoever they say, do indeed and in truth, deceive themselves, and are quite destitute of God's Spirit. For if they lived in the Spirit, [ 35] they would also walk in the Spirit; It is not an idle spirit in any, but it will show and manifest it self, in a holy and orderly conversation. You will say; If such persons have not the Spirit of god, what other Spirit have they? Ans. If there life be naught, they have an unclean. Spirit dwelling in them: and the god of this world hath blinded their eyes, and makes them that they cannot see the right way wherein they should walk, 1. Cor. 4. 4.

Again, we learn from hence, a true and a pregnant sign, whereby to discern, whether any man hath in his heart the spirit of God or no? The life of a man will discover and proclaim [ 5] 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 & word of God, in an honest and careful endeavor, though he fail in some particulars: what ever the world thinks of him, he is the man [ 10] that is endued with the Spirit of God.

Lastly, this teacheth, 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 & square of God's word and Spirit. A motive to which duty may [ 15] be that fearful threat pronounced upon those, that turn aside, and walk in their own crooked ways. Psal. 125. 5.

The scope. From this 26. verse, to the 11. verse of the chapter following. S. Paul handles the second Rule, which he had [ 25] propounded in the 13. verse of this chapter: By love serve one another. In the handling whereof, he first laboreth to take away the impediments of Love: and then he sets down the manner, how the rule is to be observed. This 26. verse is a rule, the ende whereof, is to remove the impediments of love. [ 30]

In this verse four points are especially to be considered. First, what the desire of vain-glory is? Answ. 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, [ 35] for the defense, or excuse of this sin.

I. Excuse. Vain-glory in effect is no more, but the seeking of men's approbation, which may lawfully be done. Answ. To seek the approbatiō 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 neighbors. [ 5] 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.

II. Excuse. There is a good boasting, which David used, and that we may lawfully use. Psal. 7. 8. Ans. Boasting is either [ 10] lawful, or unlawful. Lawfull 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. Cor. 11. Vnlawfull is, when men ascribe the gifts that they have of God, unto themselves: or having gifts, do arrogate more unto themselves, [ 15] then 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. God's blessings we may seek for: and what [ 20] are glory and honor, but the blessings and gifts of God? Ans. There are two degrees of honor. The first is, the honor that every man hath in his place and calling. For every calling ordained by God, hath a glory annexed unto it: which being the gift of God, it may be both sought for, and enjoyed. The other [ 25] degree, is that which is above a man's place and calling, and that ought not to be sought for. Every person must content himself with the honor which is sorted unto his calling. Nevertheless, if God give greater honor, he may accept it, but where God gives it not, there it must not be desired. It remaineth [ 30] therefore, that vain-glory is a branch of pride, wherein men principally refer all there studies, counsels, endeavors, and gifts, to the honoring and advancing of themselves.

The next point to be considered is, why he admonisheth the Galatians of vain-glory? Answ. The Galatians were men of [ 35] understanding and knowledge, and were adorned with many excellent gifts. Now, they that have received good gifts of god, many times are most vain-glorious, 2. Cor. 12. 7. Math. 6. 5. And whereas all other vices feed upon that which is evil, this vice of vain-glory, feeds upon good things. For a man sometimes will be proud, even because he is not proud.

A third point to be considered, is, where vain-glory is to be found? Ans. It is no rare matter, for it is a common vice, and spreads it self far and wide. Some there are, which never lift up heart nor hand unto God at home, and yet the same persons in the public assemblies, will make as though they prayed with [ 5] great devotion. And what is the reason hereof but this, that they are carried with a spirit of pride and arrogancy, seeking the commendation of men that behold them, rather then to approve their hearts and consciences unto God. Of another sort