Galatians 5 commentary

Christ will not be the Saviour of any who will not own and rely upon him as their only Saviour. Let us take heed to the warnings and persuasions of the apostle to stedfastness in the doctrine and liberty of the gospel. All true Christians, being taught by the Holy Spirit, wait for eternal life, the reward of righteousness, and the object of their hope, as the gift of God by faith in Christ; and not for the sake of their own works. The Jewish convert might observe the ceremonies or assert his liberty, the Gentile might disregard them or might attend to them, provided he did not depend upon them. No outward privileges or profession will avail to acceptance with God, without sincere faith in our Lord Jesus. True faith is a working grace; it works by love to God, and to our brethren. May we be of the number of those who, through the Spirit, wait for the hope of righteousness by faith. The danger of old was not in things of no consequence in themselves, as many forms and observances now are. But without faith working by love, all else is worthless, and compared with it other things are of small value.

The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. It is not enough that we profess Christianity, but we must run well, by living up to that profession. Many who set out fairly in religion, are hindered in their progress, or turn out of the way. It concerns those who begin to turn out of the way, or to tire in it, seriously to inquire what hinders them. The opinion or persuasion, verse 8, was, no doubt, that of mixing the works of the law with faith in Christ in justification. The apostle leaves them to judge whence it must arise, but sufficiently shows that it could be owing to none but Satan. It is dangerous for Christian churches to encourage those who follow, but especially who spread, destructive errors. And in reproving sin and error, we should always distinguish between the leaders and the led. The Jews were offended, because Christ was preached as the only salvation for sinners. If Paul and others would have admitted that the observance of the law of Moses was to be joined with faith in Christ, as necessary to salvation, then believers might have avoided many of the sufferings they underwent. The first beginnings of such leaven should be opposed. And assuredly those who persist in disturbing the church of Christ must bear their judgment.

The gospel is a doctrine according to godliness, 1Ti 6:3, and is so far from giving the least countenance to sin, that it lays us under the strongest obligation to avoid and subdue it. The apostle urges that all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself. If Christians, who should help one another, and rejoice one another, quarrel, what can be expected but that the God of love should deny his grace, that the Spirit of love should depart, and the evil spirit, who seeks their destruction, should prevail? Happy would it be, if Christians, instead of biting and devouring one another on account of different opinions, would set themselves against sin in themselves, and in the places where they live.

If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.

1. Stand fast therefore. After having told them that they are the children of the free woman, he now reminds them that they ought not lightly to despise a freedom so precious. And certainly it is an invaluable blessing, in defense of which it is our duty to fight, even to death; since not only the highest temporal considerations, but our eternal interests also, animate us to the contest. “Car il n’est pas yci seulement question du monde et des eommoditez de ceste vie, mais aussi des choses sainctes et qui eoncernent le service de Dieu.” “For the present subject comprehends not merely the world and the benefits of this life, but also holy things, and those which relate to the worship of God.” Many persons, having never viewed the subject in this light, charge us with excessive zeal, when they see us so warmly and earnestly contending for freedom of faith as to outward matters, in opposition to the tyranny of the Pope. Under this cloak, our adversaries raise a prejudice against us among ignorant people, as if the whole object of our pursuit were licentiousness, which is the relaxation of all discipline. But wise and skillful persons are aware that this is one of the most important doctrines connected with salvation. This is not a question whether you shall eat this or that food, — whether you shall observe or neglect a particular day, (which is the foolish notion entertained by many, and the slander uttered by some,) but what is your positive duty before God, what is necessary to salvation, and what cannot be omitted without sin. In short, the controversy relates to the liberty of conscience, when placed before the tribunal of God.

The liberty of which Paul speaks is exemption from the ceremonies of the law, the observance of which was demanded by the false apostles as necessary. But let the reader, at the same time, remember, that such liberty is only a part of that which Christ has procured for us: for how small a matter would it be, if he had only freed us from ceremonies? This is but a stream, which must be traced to a higher source. It is because

“Christ was made a curse, that he might redeem us from the curse of the law,” (Galatians 3:13;)

because he has revolted the power of the law” so far as it held us liable to the judgment of God under the penalty of eternal death; because, in a word, he has rescued us from the tyranny of sin, Satan, and death. Thus, under one department is included the whole class; but on this subject we shall speak more fully on the Epistle to the Colossians.

This liberty was procured for us by Christ on the cross: the fruit and possession of it are bestowed upon us through the Gospel. Well does Paul, then, warn the Galatians, not to be entangled again with the yoke of bondage, — that is, not to allow a snare to be laid for their consciences. For if men lay upon our shoulders an unjust burden, it may be borne; but if they endeavor to bring our consciences into bondage, we must resist valiantly, even to death. If men be permitted to bind our consciences, we shall be deprived of an invaluable blessing, and an insult will be, at the same time, offered to Christ, the Author of our freedom. But what is the force of the word again, in the exhortation, “and be not entangled again with the yoke of bondage?” for the Galatians had never lived under the law. It simply means that they were not to be entangled, as if they had not been redeemed by the grace of Christ. Although the law was given to Jews, not to Gentiles, yet, apart from Christ, neither the one nor the other enjoys any freedom, but absolute bondage.

2. Behold, I Paul. He could not have pronounced a severer threatening than that it would exclude them entirely from the grace of Christ. But what is the meaning of this, that Christ will profit nothing to all who are circumcised? Did Christ profit nothing to Abraham? Nay, it was in order that Christ might profit him that he received circumcision. If we say that it was in force till the coming of Christ, what reply shall we make to the case of Timothy? We must observe, that Paul’s reasoning is directed not so properly against the outward rite or ceremony, as against the wicked doctrine of the false apostles, who pretended that it was a necessary part of the worship of God, and at the same time made it a ground of confidence as a meritorious work. These diabolical contrivances made Christ to profit nothing; not that the false apostles denied Christ, or wished him to be entirely set aside, but that they made such a division between his grace and the works of the law as to leave not more than the half of salvation due to Christ. The apostle contends that Christ cannot be divided in this way, and that he “profiteth nothing,” unless he is wholly embraced.

And what else do our modern Papists but thrust upon us, in place of circumcision, trifles of their own invention? The tendency of their whole doctrine is to blend the grace of Christ with the merit of works, which is impossible. Whoever wishes to have the half of Christ, loses the whole. And yet the Papists think themselves exceedingly acute when they tell us that they ascribe nothing to works, except through the influence of the grace of Christ, as if this were a different error from what was charged on the Galatians. They did not believe that they had departed from Christ, or relinquished his grace; and yet they lost Christ entirely, when that important part of evangelical doctrine was corrupted.

The expression Behold, I Paul, is very emphatic; for he places himself before them, and gives his name, to remove all appearance of hesitation. And though his authority had begun to be less regarded among the Galatians, he asserts that it is sufficient to put down every adversary.

3. For I testify again. What he now advances is proved by the contradiction involved in the opposite statement. He who is a debtor to do the whole law “If Judaism is the road to salvation, the whole of Judaism must be observed. You must not cull and throw away whatever part of it you think fit.” — Grotius. will never escape death, but will always continue to be held as guilty; for no man will ever be found who satisfies the law. “Car il ne s’en trouvera jamais un seul, qui satisfait entierement a la Loy.” “For never will there be found a single individual who entirely satisfies the law.” Such being the obligation, the man must unavoidably be condemned, and Christ can render him no service. We see then the contradictory nature of the two propositions, that we are partakers of the grace of Christ, and yet that we are bound to fulfill the whole law. But will it not then follow, that none of the fathers were saved? Will it not also follow that Timothy was ruined, since Paul caused him to be circumcised? (Acts 16:3.) Wo to us then, till we have been emancipated from the law, for subjection is inseparable from circumcision!

It ought to be observed that Paul is accustomed to view circumcision in two different aspects, as every person who has best, owed a moderate degree of attention on his writings will easily perceive. In the Epistle to the Romans, (Romans 4:11,) he calls it “a seal of the righteousness of faith;” and there, under circumcision, he includes Christ and the free promise of salvation. But here he contrasts it with Christ, and faith, and the gospel, and grace, — viewing it simply as a legal covenant, founded on the merit of works.

The consequence is, as we have already said, that he does not always speak about circumcision in the same way; but the reason of the difference must be taken into account. When he views circumcision in its own nature, he properly makes it to be a symbol of grace, because such was the appointment of God. But when he is dealing with the false apostles, who abused circumcision by making it an instrument for destroying the Gospel, he does not there consider the purpose for which it was appointed by the Lord, but attacks the corruption which has proceeded from men.

A very striking example occurs in this passage. When Abraham had received a promise concerning Christ, and justification by free grace, and eternal salvation, circumcision was added, in order to confirm the promise; and thus it became, by the appointment of God, a sacrament, which was subservient to faith. Next come the false apostles, who pretend that it is a meritorious work, and recommend the observance of the law, making a profession of obedience to it to be signified by circumcision as an initiatory rite. Paul makes no reference here to the appointment of God, but attacks the unscriptural views of the false apostles.

It will be objected, that the abuses, whatever they may be, which wicked men commit, do not at all impair the sacred ordinances of God. I reply, the Divine appointment of circumcision was only for a time. After the coming of Christ, it ceased to be a Divine institution, because baptism had suceeeded in its room. Why, then, was Timothy circumcised? Not certainly on his own account, but for the sake of weak brethren, to whom that point was yielded. To show more fully the agreement between the doctrine of the Papists and that which Paul opposes, it must be observed, that the sacraments, when we partake of them in a sincere manner, are not the works of men, but of God. In baptism or the Lord’s supper, we do nothing but present ourselves to God, in order to receive his grace. Baptism, viewed in regard to us, is a passive work: we bring nothing to it but faith; and all that belongs to it is laid up in Christ. But what are the views of the Papists? They contrive the opus operatum, ‘Thus the Council of Trent has decreed: “If any man shall say that the sacraments of the new law do not contain the grace which they signify, or do not confer grace upon those who do not oppose an obstacle to it, as if external signs of grace or righteousness received by faith, let him be accursed.” — Sessio 7. De Sacramentis in genere, Canon vi. Again, “If any man shall say, that grace is not confered by the sacraments of the new law themselves, ex opere operato, but that faith alone in the divine promise is sufficient to obtain grace, let him be accursed. — Sessio vii. De Sacramentis in genere, Canon viii. The translator subjoins a few observations, by the late Rev. Dr. Dick, on a phrase which appears to defy translation. “This barbarous phrase opus operatum, which is utterly unintelligible without an explanation, signifies the external celebration of the sacraments. It has been defined by Popish writers to be the performance of the external work without any internal motion; and sacraments have been said to confer grace ex opere operato, because, besides the exhibition and application of the sign, no good motion is necessary in the receiver. All that is required is, that no obstacle shall be opposed to the reception of grace, and the only obstacle is mortal sin.” — Lectares on Theology, volume 4. by which men merit the grace of God; and what is this, but to extinguish utterly the truth of the sacrament? Baptism and the Lord’s supper are retained by us, because it was the will of Christ that the use of them should be perpetual; but those wicked and foolish notions are rejected by us with the strong abhorrence which they deserve.

4. Christ has become of no effect unto you. “If ye seek any part of righteousness in the works of the law, Christ has no concern with you, and ye are fallen from grace.” They were not so grossly mistaken as to believe that by the observance of the law alone they were justified, but attempted to mix Christ with the law. In any other point of view, Paul’s threatenings would have utterly failed to produce alarm. “What are you doing? You deprive yourselves of every advantage from Christ, and treat his grace as if it were of no value whatever.” We see then that the smallest part of justification cannot be attributed to the law without renouncing Christ and his grace.

5. For we through the Spirit. He now anticipates an objection that, might readily occur. “Will circumcision then be of no use?” In Jesus Christ, he replies, it availeth nothing. Righteousness, therefore, depends on faith, and is obtained, through the Spirit, without ceremonies. To wait for the hope of righteousness, is to place our confidence in this or that object, or, to decide from what quarter righteousness is to be expected; though the words probably contain the exhortation, “Let us continue steadfastly in the hope of righteousness which we obtain by faith.” When he says that we obtain righteousness by faith, this applies equally to us and to our fathers. All of them, as Scripture testifies, (Hebrews 11:5,) “pleased God;” but their faith was concealed by the veil of ceremonies, and therefore he distinguishes us from them by the word Spirit, which is contrasted with outward shadows. His meaning therefore is, that all that is now necessary for obtaining righteousness is a simple faith, which declines the aid of splendid ceremonies, and is satisfied with the spiritual worship of God.

6. For in Jesus Christ. The reason why believers now wait for the hope of righteousness through the Spirit is, that in Christ, that is, in the kingdom of Christ, or in the Christian church, circumcision with its appendages is abolished; for, by a figure of speech in which a part is taken for the whole, the word Circumcision is put for ceremonies. While he declares that they no longer possess any influence, he does not admit that they were always useless; for he does not maintain that they were repealed till after the revelation of Christ. This enables us to answer another question, Why does he here speak so contemptuously of circumcision, as if it had been of no advantage? The rank which circumcision once held as a sacrament is not now considered. The question is not what was its value before it had been abolished. But under the kingdom of Christ, he pronounces it to be on a level with uncircumcision, because the coming of Christ has put an end to legal ceremonies.

But faith, which worketh by love. The contrast here introduced, between ceremonies and the exercise of love, was intended to prevent the Jews from thinking too highly of themselves, and imagining that they were entitled to some superiority; for towards the close of the Epistle, instead of this clause, he uses the words, a new creature. (Galatians 6:15.) As if he had said, Ceremonies are no longer enjoined by Divine authority; and, if we abound in the exercise of love, all is well. Meanwhile, this does not set aside our sacraments, which are aids to faith but is merely a short announcement of what he had formerly taught as to the spiritual worship of God.

There would be no difficulty in this passage, were it not for the dishonest manner in which it has been tortured by the Papists to uphold the righteousness of works. When they attempt to refute our doctrine, that we are justified by faith alone, they take this line of argument. If the faith which justifies us be that “which worketh by love,” then faith alone does not justify. I answer, they do not comprehend their own silly talk; still less do they comprehend our statements. It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification. The Papists themselves are accustomed to tear faith after a murderous fashion, sometimes presenting it out of all shape and unaccompanied by love, and at other times, in its true character. We, again, refuse to admit that, in any case, faith can be separated from the Spirit of regeneration; but when the question comes to be in what manner we are justified, we then set aside all works.

With respect to the present passage, Paul enters into no dispute whether love cooperates with faith in justification; but, in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers. When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. Paul does not here treat of justification, or assign any part of the praise of it to love. Had he done so, the same argument would prove that circumcision and ceremonies, at a former period, had some share in justifying a sinner. As in Christ Jesus he commends faith accompanied by love, so before the coming of Christ ceremonies were required. But this has nothing to do with obtaining righteousness, as the Papists themselves allow; and neither must it be supposed that love possesses any such influence.

Galatians 5:7-12

7. Ye did run well; who did hinder you that ye should not obey the truth?

7. Currebatis bene. Quis vos impedivit, ne obediretis veritati?

8. This persuasion cometh not of him that calleth you.

8. Persuasio non est ex eo qui vocavit vos.

9. A little leaven leaveneth the whole lump.

9. Modicum fermentum totam massam fermentat.

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

10. Ego persuasus sum Deuteronomy vobis in Domino, quod non aliud sitis sensuri: qui autem turbat vos, portabit judicium, quisquis sit.

11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.

11. Ego autem, fratres, si circumcisionem adhuc praedicem, quid adhuc persequutionem patior? exinanitum est scandalurn crucis.

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

12. Utinam etiam abscindantur, qui vos conturbant.

7. Ye did run well. The censure which the apostle administers for their present departure from the truth is mingled with approbation of their former course, for the express purpose that, by being brought to a sense of shame, they may return more speedily to the right path. The astonishment conveyed in the question, who hindered you? was intended to produce a blush. I have chosen to translate the Greek word πείθσθαι, obey, rather than believe, because, having once embraced the purity of the gospel, they had been led away from a course of obedience.

8. This persuasion cometh not. Having formerly combated them by arguments, he at length pronounces, with a voice of authority, that their persuasion came not from God. Such an admonition would not be entitled to much regard, were it not supported by the authority of the speaker. But Paul, to whom the Galatians had been indebted for the announcement of their Divine calling, was well entitled to address them in this confident language. This is the reason why he does not directly say, from God, but expresses it by a circumlocution, him that hath called you “The apostle’s statement seems to be, ‘This persuasion to which you have yielded is not from Christ. It comes from a very different quarter. The men who have employed it are not moved by his spirit. They have no divine authority; and you ought not to yield to them, no, not for an hour.’“ — Brown. As if he had said, “God is never inconsistent with himself, and he it is who by my preaching called you to salvation. This new persuasion then has come from some other quarter; and if you wish to have it thought that your calling is from God, beware of lending an ear to those who thrust upon you their new inventions.” Though the Greek participle καλοῦντος, I acknowledge, is in the present tense, I have preferred translating, who hath called you, in order to remove the ambiguity.

9. A little leaven. This refers, I think, to doctrine, not to men. It guards them against the mischievous consequences which arise from corruption of doctrine, and warns them not to consider it, as is commonly done, to be a matter attended by little or no danger. Satan’s stratagem is, that he does not attempt an avowed destruction of the whole gospel, but he taints its purity by introducing false and corrupt opinions. Many persons are thus led to overlook the seriousness of the injury done, and therefore make a less determined resistance. The apostle proclaims aloud that, after the truth of God has been corrupted, we are no longer safe. He employs the metaphor of leaven, which, however small in quantity, communicates its sourness to the whole mass. We must exercise the utmost caution lest we allow any counterfeit to be substituted for the pure doctrine of the gospel.

10. I have confidence in you. All his fierceness is again directed against the false apostles. To them the evil is traced, and on them the punishment is threatened. Good hopes are expressed regarding the Galatians, that they will quickly and readily return to a sincere belief. It gives us courage to learn that good hopes are entertained about us; for we reckon it shameful to disappoint those whose feelings towards us are kind and friendly. But to bring back the Galatians to the pure doctrine of faith, from which they had turned aside, was the work of God. The apostle says that he has confidence in them, ἐν Κυρίῳ, through the Lord, by which he reminds them that repentance is a heavenly gift, and that they must ask it from God.

He that troubleth you “However, he ‘that troubleth you,’ or rather, ‘perplexes and unsettles you;’ as if this was all he could do, — not teach them. So Galen, cited by Wetstein; ταράττοντες μόνον τοὺς μανθάνοντας, διδάσκοντες δὲ οὐδέν, ‘only troubling the scholars, and teaching them nothing.’ The use of the singular will not prove that there was no more than one false teacher; since it may be used collectively. Yet the apostle seems to glance at one, the principal of them; and by ὅστις ἄν ᾖ, ‘whosoever he be,’ we may infer that he was a person of some consequence.” — Bloomfield. The sentiment which he had just delivered is confirmed by thus indirectly imputing the greater part of the blame to those impostors by whom the Galatians had been deceived. From the punishment denounced against them, the Galatians are very nearly exempted. Let all who introduce confusion into churches, who break the unity of faith, who destroy their harmony, lend an ear to this; and if they have any right feeling, let them tremble at this word. God declares, by the mouth of Paul, that none “through whom such offenses come” (Luke 17:1) will pass unpunished. The phrase, whosoever he be, is emphatic; for the high sounding language of the false apostles had terrified the ignorant multitude. It became necessary for Paul to defend his doctrine with corresponding warmth and energy, and not to spare any one who dared to raise his voice against it, however eminent or however distinguished.

11. And I, brethren. This argument, is drawn from the final cause. “It would be completely in my power,” he says, “to avoid the displeasure of men, and every kind of danger and persecution, were I only to mix ceremonies with Christ. The earnestness with which I oppose them is not on my own account, nor for my own advantage.” But does it therefore follow that his doctrine is true? I answer, proper feelings and pure conscience, when manifested by a teacher, have no small share in obtaining confidence. Besides, it cannot be believed that any man would be so mad as to take measures, of his own accord, for bringing distress upon himself. Lastly, he throws upon his adversaries the suspicion, that, in preaching circumcision, they were more disposed to consult their own ease than to be faithful in the service of Christ. In short, Paul was at the farthest remove from ambition, covetousness, or regard to personal interest, since he despised favor and applause, and exposed himself to the persecutions and fury of the multitude rather than swerve a hair’s-breadth from the purity of the gospel.

Then is the offense of the cross ceased. Willingly does Paul, in speaking of the gospel, call it the cross, or the preaching of the cross, when he wishes to bring its poor, simple style, into contrast with the “great swelling words” (Jude 1:16) of human wisdom or righteousness. For the Jews, puffed up with an ill-founded confidence in their righteousness, and the Greeks, with a foolish belief of their wisdom, despised the meanness of the gospel. When therefore he says that now, If the preaching of circumcision be admitted, the offense of the cross will no longer exist, he means that the gospel will meet with no annoyance from the Jews, but will be taught with their entire concurrence. And why? Because they will no longer take offense at a pretended and spurious gospel, gathered out of Moses and out of Christ, but will look with greater indulgence on that mixture which will leave them in possession of their former superiority.

12. Would that they were even cut off. His indignation proceeds still farther, and he prays for destruction on those impostors by whom the Galatians had been deceived. The word, “cut off,” appears to be employed in allusion to the circumcision which they pressed. “They tear the church for the sake of circumcision: I wish they were entirely cut off.” Chrysostom favors this opinion. But how can such an imprecation be reconciled with the mildness of an apostle, who ought to wish that all should be saved, and that not a single person should perish? So far as men are concerned, I admit the force of this argument; for it is the will of God that we should seek the salvation of all men without exception, as Christ suffered for the sins of the whole world. But devout minds are sometimes carried beyond the consideration of men, and led to fix their eye on the glory of God, and the kingdom of Christ. The glory of God, which is in itself more excellent than the salvation of men, ought to receive from us a higher degree of esteem and regard. Believers earnestly desirous that the glory of God should be promoted, forget men, and forget the world, and would rather choose that the whole world should perish, than that the smallest portion of the glory of God should be withdrawn.

Let us remember, however, that such a prayer as this proceeds from leaving men wholly out of view, and fixing our attention on God alone. Paul cannot be accused of cruelty, as if he were opposed to the law of love. Besides, if a single man or a few persons be brought into comparison, how immensely must the church preponderate! It is a cruel kind of mercy which prefers a single man to the whole church. “On one side, I see the flock of God in danger; on the other, I see a wolf “seeking,” like Satan, “whom he may devour.” (1 Peter 5:8.) Ought not my care of the church to swallow up all my thoughts, and lead me to desire that its salvation should be purchased by the destruction of the wolf? And yet I would not wish that a single individual should perish in this way; but my love of the church and my anxiety about her interests carry me away into a sort of ecstasy, so that I can think of nothing else.” With such zeal as this, every true pastor of the church will burn. The Greek word translated “who trouble you,” signifies to remove from a certain rank or station. By using the word καὶ, even, he expresses more strongly his desire that the impostors should not merely be degraded, but entirely separated and cut off. “But I am so far from inculcating on you the necessity of circumcision, I would even wish that all those, without exception, who endeavour thus to subvert your faith, were wholly cut off from the communion of the Christian church. — I wish that, instead of having hearkened to these seducing teachers, they had been cut off by you, excluded from the church, and disowned as brethren.’ (See 1 Corinthians 5:7, 11.) And where he here expresses his wish, that the troublers of the Galatians were cut off, it is only putting them in mind what would have been both their prudence and their duty to have done; not to have hearkened to them, but to have disowned, and refused society with them as Christians. This being the plain and natural sense of the apostle’s words, they cannot be charged with any ill-natured or unfriendly wish.” — Chandler.

Galatians 5:13-18

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

13. Vos enim in libertatem vocati estis, fratres; tantum ne libertatem in occasionem detis carni, sed per charitatem servite vobis invicem.

14. For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself.

14. Nam tota Lex in uno verbo completur, nempe hoc: Diliges proximum tuum sicut to ipsum.

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

15. Quodsi alius alium vicissim mordetis et devoratis, videte, ne vicissim alius ab alio consumamini.

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

16. Dico autem: Spiritu ambulate; et concupiscentiam carnis non perficietis.

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

17. Nam care concupiscit adversus Spiritum; Spiritus antem adversus carnem; haec mutuo inter se adversantur; ut non, qnaecunqne volueritis, eadem faciails.

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

18. Quod si Spiritu ducimini, non estis sub Lege.

13. Ye have been called to liberty. He now proceeds to show in what way liberty must be used. In the course of expounding the First Epistle to the Corinthians, we have pointed out that liberty is one thing, and that the use of it is another thing. Liberty lies in the conscience, and looks to God; the use of it lies in outward matters, and deals not with God only, but with men. Having exhorted the Galatians to suffer no diminution of their liberty, he now enjoins them to be moderate in the use of it, and lays down as a rule for the lawful use, that it shall not be turned into pretext or occasion for licentiousness. Liberty is not granted to the flesh, which ought rather to be held captive under the yoke, but is a spiritual benefit, which none but pious minds are capable of enjoying.

But by love. The method here explained of restraining liberty from breaking out into wide and licentious abuse is, to have it regulated by love. Let us always remember that the present question is not, in what manner we are free before God, but in what manner we may use our liberty in our intercourse with men. A good conscience submits to no slavery; but to practice outward slavery, or to abstain from the use of liberty, is attended by no danger. In a word, if “by love we serve one another,” we shall always have regard to edification, so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors.

14. For all the law. There is a contrast in this verse, though not plainly stated, yet evidently to be understood, between Paul’s exhortation and the doctrine of the false apostles. While they insisted on ceremonies alone, Paul takes a passing glance of the actual duties and exercises of Christians. The present commendation of love is intended to inform the Galatians, that love forms the chief part of Christian perfection. But we must inquire in to the reason why all the precepts of the law are included under love. The law consists of two tables, the first of which instructs us concerning the worship of God and the duties of piety, and the second instructs us concerning the love of our neighbor; for it is ridiculous to make a part the same with the whole. Some avoid this difficulty by reminding us that the first table contains nothing more than to love God with our whole heart. But Paul makes express mention of love to our neighbor, and therefore a more satisfactory solution must be sought.

Piety to God, I acknowledge, ranks higher than love of the brethren; and therefore the observance of the first table is more valuable in the sight of God than the observance of the second. But as God himself is invisible, so piety is a thing hidden from the eyes of men; and, though the manifestation of it was the purpose for which ceremonies were appointed, they are not certain proofs of its existence. It frequently happens, that none are more zealous and regular in observing ceremonies than hypocrites. God therefore chooses to make trial of our love to himself by that love of our brother, which he enjoins us to cultivate. This is the reason why, not here only, but in the Epistle to the Romans, (Romans 8:8, 13:10,) love is called “the fulfilling of the law;” not that it excels, but that it proves the worship of God to be real. God, I have said, is invisible; but he represents himself to us in the brethren, and in their persons demands what is due to himself. Love to men springs only from the fear and love of God; and therefore we need not wonder if, by a figure of speech, in which a part is taken for the whole, the effect include under it the cause of which it is the sign. But it would be wrong in any person to attempt to separate our love of God from our love of men.

Thou shalt love thy neighbor. He who loves will render to every man his right, will do injury or harm to no man, will do good, as far as lies in his power, to all; for what else is included in the whole of the second table? This, too, is the argument employed by Paul in his Epistle to the Romans (Romans 13:10.) The word, neighbor, includes all men living; for we are linked together by a common nature, as Isaiah reminds us, “that thou hide not thyself from thine own flesh” (Isaiah 58:7.) The image of God ought to be particularly regarded as a sacred bond of union; but, for that very reason, no distinction is here made between friend and foe, nor can the wickedness of men set aside the right of nature.

“Thou shalt love thy neighbor as thyself”. The love which men naturally cherish toward themselves ought to regulate our love of our neighbor. All the doctors of the Sorbonne The College of the Sorbonne, in Paris, takes its name from Robert de Serbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this university, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melanchthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered, with success, those veteran warriors, and ‘contended earnestly for the faith which was once delivered to the saints.’ (Jude 1:3.)” — Ed. are in the habit of arguing that, as the rule is superior to what it directs, the love of ourselves must always hold the first rank. This is not to interpret, but to subvert our Lord’s words. They are asses, and have not even a spark of the love of their neighhour; for if the love of ourselves were the rule, it would follow that it is proper and holy, and is the object of the divine approbation. But we shall never love our neighbors with sincerity, according to our Lord’s intention, till we have corrected the love of ourselves. The two affections are opposite and contradictory; for the love of ourselves leads us to neglect and despise others, — produces cruelty, covetousness, violence, deceit, and all kindred vices, — drives us to impatience, and arms us with the desire of revenge. Our Lord therefore enjoins that it be changed into the love of our neighbor.

15. But if ye bite and devour one another. From the nature of the subject, as well as from the language employed, we may conjecture that the Galatians had disputes among themselves; for they differed about doctrine. The apostle now demonstrates, from the result, how destructive such proceedings in the church must ultimately prove to be. False doctrine was probably a judgment from heaven upon their ambition, pride, and other offenses. This may be concluded from what frequently happens in the divine dispensations, as well as from an express declaration by the hand of Moses.

“Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul.” (Deuteronomy 13:3.)

By biting and devouring Ταῖς λέξεσι δὲ ἐμφαντικῶς ἐχρήσατο· Οὐ γὰρ εἶπε δάκνετε, μόνον ὅπερ ἐστὶ φυμονμένου ἀλλὰ καὶ κατεσθίετε ὅπερ ἔστιν ἐμμένοντος τὣ πονηρίᾳ· ὁ μὲν γὰρ δάκνων ὀργὢς ἐπλήρωσε πάθος ὁ δὲ κατεσθίων θηριωδίας ἐσχάτης παρέσχεν ἀπόδειξιν·. “These words are used by him emphatically; for he did not merely say ‘Bite,’ which denotes an angry person, but likewise, ‘Devour,’ which denotes one who persists in wickedness. He who ‘bites’ has exhausted his angry passion, but he who ‘devours’ has given a demonstration of extreme cruelty.” — Chrysostom. he means, I think, slanders, accusations, reproaches, and every other kind of offensive language, as well as acts of injustice arising either from fraud or violence. And what is the end of them? To be consumed, while the tendency of brotherly love is to produce mutual protection and kindness. I wish we could always remember, when the devil tempts us to disputes, that the disagreement of members within the church can lead to nothing else than the ruin and consumption of the whole body. How distressing, how mad is it, that we, who are members of the same body, should be leagued together, of our own accord, for mutual destruction!

16. This I say then. Now follows the remedy. The ruin of the church is no light evil, and whatever threatens it must be opposed with the most determined resistance. But how is this to be accomplished? By not permitting the flesh to rule in us, and by yielding ourselves to the direction of the Spirit of God. The Galatians are indirectly told, that they are carnal, destitute of the Spirit of God, and that the life which they lead is unworthy of Christians; for whence did their violent conduct towards each other proceed, but from their being guided by the lust of the flesh? This, he tells them, is an evidence that they do not walk according to the Spirit.

Ye shall not fulfill. We ought to mark the word fulfill; by which he means, that, though the sons of God, so long as they groan under the burden of the flesh, are liable to commit sin, they are not its subjects or slaves, but make habitual opposition to its power. The spiritual man may be frequently assaulted by the lusts of the flesh, but fulfill them, — he does not permit them to reign over him. — On this subject, it will be proper to consult the eighth chapter of the Epistle to the Romans

17. For the flesh lusteth. The spiritual life maintained without a struggle. We are here informed of the nature of the difficulty, which arises from our natural inclinations being opposed to the Spirit. The word flesh, as we had occasion to observe, in expounding the Epistle to the Romans, denotes the nature of man; for the limited application of it, which the sophists make to the lower senses, as they are called, is refuted by various passages; and the contrast between the two words puts an end to all doubt. The Spirit denotes the renewed nature, or the grace of regeneration; and what else does the flesh mean, but “the old man?” (Romans 6:6 Ephesians 4:22 Colossians 3:9.) Disobedience and rebellion against the Spirit of God pervade the whole nature of man. If we would obey the Spirit, we must labor, and fight, and apply our utmost energy; and we must begin with self-denial. The compliment paid by our Lord to the natural inclinations of men, amounts to this, — that there is no greater agreement between them and righteousness, than between fire and water. Where, then, shall we find a drop of goodness in man’s free will? unless we pronounce that to be good which is contrary to the Spirit of God;

“because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.” (Romans 8:7.)

All the thoughts of the flesh are acts of enmity against God.

So that ye cannot do the things that ye would. This refers, unquestionably, to the regenerate. Carnal men have no battle with depraved lusts, no proper desire to attain to the righteousness of God. Paul is addressing believers. The things that ye would must mean, not our natural inclinations, but the holy affections which God bestows upon us by his grace. Paul therefore declares, that believers, so long as they are in this life, whatever may be the earnestness of their endeavors, do not obtain such a measure of success as to serve God in a perfect manner. The highest result does not correspond to their wishes and desires. I must again refer the reader, for a more extended view of my sentiments on this subject, to the Exposition of the Epistle to the Romans, (See Calvin on Romans 7:15.)

18. But if ye be led by the Spirit. In the way of the Lord believers are apt to stumble. But let them not be discouraged, because they are unable to satisfy the demands of the law. Let them listen to the consolatory declaration of the apostle, which is also found in other parts of his writings, (Romans 6:14,) ye are not under the law. Hence it follows, that the performance of their duties is not rejected on account of their present defects, but is accepted in the sight of God, as if it had been in every respect perfect and complete. Paul is still pursuing the controversy about freedom. The Spirit is elsewhere (Romans 8:15) denominated by him, “the Spirit of adoption;” and when the Spirit makes men free, he emancipates them from the yoke of the law. As if he had said, “Is it your desire instantly to terminate the controversies in which you are now engaged? Walk according to the Spirit. You will then be free from the dominion of the law, which will act only in the capacity of a kind adviser, and will no longer lay a restraint upon your consciences.” Besides, when the condemnation of the law is removed, freedom from ceremonies follows as a necessary consequence; for ceremonies mark the condition of a slave.

Galatians 5:19-21

19. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

19. Manifesta vero sunt opera carnis, quae sunt adulterium, scortatio, immunditia, lascivia,

20. Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

20. Idololatria, veneficium, inimicitiae, contentio, aemulationes, irae, concertationes, seditiones, haereses,

21. Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

21. Invidiae, homicidia, ebrietates, comissationes, et his similia; Deuteronomy quibus praedico vobis, quemadmodum et praedixi, quod qui talia agunt regnum Dei haereditate non possidebunt.

19. Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh, are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions. In accordance with these views, he now draws a picture both of the flesh and of the spirit. If men knew themselves, they would not need this inspired declaration, for they are nothing but flesh; but such is the hypocrisy belonging to our natural state, we never perceive our depravity till the tree has been fully made known by its fruits. (Matthew 7:16; Luke 6:44.)

The apostle therefore now points out to us those sins against which we must fight, in order that we may not live according to the flesh. He does not indeed enumerate them all, and so he himself states at the conclusion of the list; but from those brought forward, the character of the remainder may be easily ascertained. Adultery and fornication are placed first, and next follows uncleanness, which extends to every species of unchastity. Lasciviousness appears to be a subsidiary term, for the Greek word ασέλγεια, which is thus translated, is applied to those who lead wanton and dissolute lives. These four denote sins forbidden by the seventh commandment. The next mentioned is idolatry, which is here employed as a general term for services grossly superstitious and openly practiced.

Seven classes which immediately follow, are closely allied, and another two are afterwards added. Anger and hatred differ chiefly in this, that anger is short, and hatred is lasting. Emulations and envyings are the occasions of hatred; and the following distinction between them is stated by Aristotle, in his second book on Rhetoric: — He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men. None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds. Paul declares both to be diseases of the flesh. From anger and hatred arise variance, strife, seditions; and he even traces the consequences so far as to mention murders and witchcraft “The original word φαρμακεία sometimes denotes ‘poisonings,’ which were frequently practised among the heathens. Sometimes it signifies incantations or magic arts, or witchcraft, by which impostors and cheats endeavoured to impose on ignorant and credulous people, and which were carried on by poisonous intoxicating draughts and ointments, by which they did great mischief to the bodies of men. As it is here immediately placed after idolatry, I should imagine that the apostle intended those cursed arts of incantations and charms, those various methods of imposture and cheats, which were made use of by the heathen priests, to promote the idolatrous reverence and worship of their false gods. (See Revelation 18:23.)” — Chandler. By revellings, By κῶμοι are denoted those nocturnal revellings usually attendant on an evening of debauchery, consisting of licentious singing, dancing, and parading the streets with drunken riotings.” — Bloomfield. he means a dissolute life, and every kind of intemperance in the gratification of the palate. It deserves notice, that heresies are enumerated among the works of the flesh; for it shows clearly that the word flesh is not confined, as the sophists imagine, to sensuality. What produces heresies but ambition, which deals not with the lower senses, but with the highest faculties of the mind? He says that these works are manifest, so that no man may think that he will gain anything by evading the question; “En volant nier, et usant de tergiversation.” “By wishing to deny it, and by shuffling.” for what avails it to deny that the flesh reigns in us, if the fruit betrays the quality of the tree?

21. Of which I tell you before. By this awful threatening he intended not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more valuable instruction, and spent their time in disputing about ceremonies. He instructs us, by his example, to press those exhortations and threatenings, agreeably to the words of the prophet,

“Cry aloud, spare not; proclaim to my people their sins.” (Isaiah 58:1)

What can be conceived more dreadful than that men should walk after the flesh, and shut themselves out from the kingdom of God? Who will dare to treat lightly the “abominable things which God hates?” (Jeremiah 44:4.)

But in this way, we shall be told, all are cut off from the hope of salvation; for who is there that is not chargeable with some of those sins? I reply, Paul does not threaten that all who have sinned, but that all who remain impenitent, shall be excluded from the kingdom of God. The saints themselves often fall into grievous sins, but they return to the path of righteousness, “that which they do they allow not,” (Romans 7:15,) and therefore they are not included in this catalogue. All threatenings of the judgments of God call us to repentance. They are accompanied by a promise that those who repent will obtain forgiveness; but if we continue obstinate, they remain as a testimony from heaven against us.

They who do such things shall not inherit the kingdom of God. The word κληρονομεῖν signifies to possess by hereditary right; for by no right but that of adoption, as we have seen in other passages, do we obtain eternal life.

Galatians 5:22-26

22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,

22. Fructus vero Spiritus est charitas, gaudium, pax, tolerantia, comitas, benignitas, fides,

23. Meekness, temperance: against such there is no law.

23. Mansuetudo, temperantia: adversus ejusmodi non est Lex.

24. And they that are Christ’s have crucified the flesh with the affections and lusts.

24. Qui autem Christi sunt carnem crucifixerunt cum affectibus et concupiscentiis.

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

25. Si vivimus Spiritu, etiam Spiritu ambulemus.

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

26. Ne sinms inanis gloriae cupidi, invicem provocantes, invicem invidentes.

22. But the fruit “In the service of sin the toil is so great that, in comparison thereof, the benefit is as nothing; in the service of God the benefit is so great that, in comparison thereof, the labour is as nothing. Where the flesh rules all, the ‘work’ exceeds the ‘fruit;’ and therefore, without even mentioning the ‘work,’ it is called the ‘fruit’ of the Spirit. (See Ephesians 5:9, 11.)” — Bishop Sanderson. of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, “Nothing but what is evil comes from man; nothing good comes but from the Holy Spirit.” There have often appeared in unrenewed men remarkable instances of gentleness, integrity, temperance, and generosity; but it is certain that all were but specious disguises. Curius and Fabrieius were distinguished for courage, Cato for temperance, Scipio for kindness and generosity, Fabius for patience; but it was only in the sight of men, and as members of civil society, that they were so distinguished. In the sight of God nothing is pure but what proceeds from the fountain of all purity.

Joy does not here, I think, denote that “joy in the Holy Ghost” (Romans 14:17,) of which he speaks elsewhere, but that cheerful behavior towards our fellow-men which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part, and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct.

But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters, who exhibited an illustrious resemblance of all the virtues? for it is evident from their works that they were spiritual. I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnaltry is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident, by other vices, that sin reigns in him; and this observation may be easily applied to all the cases which I have enumerated.

23. Against such there is no law. Some understand these words as meaning simply that the law is not directed against good works, “from evil manners have sprung good laws.” But Paul’s real meaning is deeper and less obvious; namely, that, where the Spirit reigns, the law has no longer any dominion. By moulding our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhort, and thus performs its own office; but our subjection to it is withdrawn by the Spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way, he tells us, in which this is accomplished, is, when the Spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual righteousness.

24. And they that are Christ’s. He adds this, in order to show that all Christians have renounced the flesh, and therefore enjoy freedom. While he makes this statement, the apostle reminds the Galatians what true Christianity is, so far as relates to the life, and thus guards them against a false profession of Christianity. The word crucified is employed to point out that the mortification of the flesh is the effect of the cross of Christ. This work does not belong to man. By the grace of Christ

“we have been planted together in the likeness of his death” (Romans 6:5,)

that we no longer might live unto ourselves. If we are buried with Christ, by true self-denial, and by the destruction of the old man, we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed; but it has no right to exercise dominion, and ought to yield to the Spirit. The flesh and its lusts are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature, from which all evil actions proceed. (Matthew 15:19; Mark 7:21.) Hence it follows, that the members of Christ have cause to complain, if they are still held to be in bondage to the law, from which all who have been regenerated by his Spirit are set free.

25. If we live in the Spirit. According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the Spirit. If the Spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the Spirit, but the apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and rigour to every member and part, so the Spirit of God cannot dwell in us without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the spiritual life.

26. Let us not be desirous of vain-glory, The special exhortations which were addressed to the Galatians were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain-glory (κενοδοξία) of which he speaks is nothing else than ambition, (filimia,) or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory; but among Christians, whoever is desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glow but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence.

CHAPTER 6

Galatians 6:1-5

1. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.

1. Fratres, etiamsi praeoccupatus fuerit homo in aliquo lapsu, vos, qui spirituales estis, instaurate ejusmodi hominem spiritu lenitatis; considerans to ipsum, ne tu quoque tenteris.

2. Bear ye one another’s burdens, and so fulfil the law of Christ.

2. Alii aliorum onera portate, et sic adimplete legem Christi.

3. For if a man think himself to be something, when he is nothing, he deceiveth himself.

3. Nam si quis putat se esse aliquid, quum nihil sit, se ipsum decipit.

4. But let every man prove his own worth, and then shall he have rejoicing in himself alone, and not in another.

4. Opus antem suum probet unusquisque; et tunc in se ipso solo gloriam habebit, non antem in alio.

5. For every man shall bear his own burden.

5. Quisque enim proprium onus portabit.

CHAPTER 5

Ga 5:1-26. Peroration. Exhortation to Stand Fast in the Gospel Liberty, Just Set Forth, and Not to Be Led by Judaizers into Circumcision, or Law Justification: Yet though Free, to Serve One Another by Love: To Walk in the Spirit, Bearing the Fruit Thereof, Not in the Works of the Flesh.

1. The oldest manuscripts read, "in liberty (so Alford, Moberley, Humphry, and Ellicott. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Php 1:27; 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Ga 4:24; Ac 15:10). On "again," see on Ga 4:9.

2. Behold--that is, Mark what I say.

I Paul--Though you now think less of my authority, I nevertheless give my name and personal authority as enough by itself to refute all opposition of adversaries.

if ye be circumcised--not as Alford, "If you will go on being circumcised." Rather, "If ye suffer yourselves to be circumcised," namely, under the notion of its being necessary to justification (Ga 5:4; Ac 15:1). Circumcision here is not regarded simply by itself (for, viewed as a mere national rite, it was practiced for conciliation's sake by Paul himself, Ac 16:3), but as the symbol of Judaism and legalism in general. If this be necessary, then the Gospel of grace is at an end. If the latter be the way of justification, then Judaism is in no way so.

Christ ... profit ... nothing--(Ga 2:21). For righteousness of works and justification by faith cannot co-exist. "He who is circumcised [for justification] is so as fearing the law, and he who fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which he disbelieves [Chrysostom].

3. For--Greek, "Yea, more"; "Moreover."

I testify ... to every man--as well as "unto you" (Ga 5:2).

that is circumcised--that submits to be circumcised. Such a one became a "proselyte of righteousness."

the whole law--impossible for man to keep even in part, much less wholly (Jas 2:10); yet none can be justified by the law, unless he keep it wholly (Ga 3:10).

4. Literally, "Ye have become void from Christ," that is, your connection with Christ has become void (Ga 5:2). Ro 7:2, "Loosed from the law," where the same Greek occurs as here.

whosoever of you are justified--"are being justified," that is, are endeavoring to be justified.

by the law--Greek, "IN the law," as the element in which justification is to take place.

fallen from grace--Ye no longer "stand" in grace (Ro 5:2). Grace and legal righteousness cannot co-exist (Ro 4:4, 5; 11:6). Christ, by circumcision (Lu 2:21), undertook to obey all the law, and fulfil all righteousness for us: any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from the grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (Ga 5:3). The decree of the Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Christians were not bound to legal observances. But the Galatians, while not pretending to be so bound, imagined there was an efficacy in them to merit a higher degree of perfection (Ga 3:3). This accounts for Paul not referring to the decree at all. He took much higher ground. See Paley's Horæ Paulinæ. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart.

5. For--proof of the assertion, "fallen from grace," by contrasting with the case of legalists, the "hope" of Christians.

through the Spirit--Greek, rather, "by the Spirit": in opposition to by the flesh (Ga 4:29), or fleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with "whosoever of you would be justified by the law" (Ga 5:4).

the hope of righteousness--"We wait for the (realization of the) hope (which is the fruit) of the righteousness (that is, justification which comes) by (literally, 'from--out of') faith," Ro 5:1, 4, 5; 8:24, 25, "Hope ... we with patience wait for it." This is a farther step than being "justified"; not only are we this, but "wait for the hope" which is connected with it, and is its full consummation. "Righteousness," in the sense of justification, is by the believer once for all already attained: but the consummation of it in future perfection above is the object of hope to be waited for: "the crown of righteousness laid up" (2Ti 4:8): "the hope laid up for you in heaven" (Col 1:5; 1Pe 1:3).

6. For--confirming the truth that it is "by faith" (Ga 5:5).

in Jesus Christ--Greek, "in Christ Jesus." In union with Christ (the Anointed Saviour), that is, Jesus of Nazareth.

nor uncircumcision--This is levelled against those who, being not legalists, or Judaizers, think themselves Christians on this ground alone.

faith which worketh by love--Greek, "working by love." This corresponds to "a new creature" (Ga 6:15), as its definition. Thus in Ga 5:5, 6, we have the three, "faith," "hope," and "love." The Greek expresses, "Which effectually worketh"; which exhibits its energy by love (so 1Th 2:13). Love is not joined with faith in justifying, but is the principle of the works which follow after justification by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all the law is fulfilled in one word--love," which is the principle on which "faith worketh" (Ga 5:14). Let them, therefore, seek this "faith," which will enable them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision think that, because the law does not justify, they are free to walk after "the flesh" (Ga 5:13). Let them, then, seek that "love" which is inseparable from true faith (Jas 2:8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (Ga 5:15, 20). The Spirit (Ga 5:5) is a Spirit of "faith" and "love" (compare Ro 14:17; 1Co 7:19).

7. Translate, "Ye were running well" in the Gospel race (1Co 9:24-26; Php 3:13, 14).

who, &c.--none whom you ought to have listened to [Bengel]: alluding to the Judaizers (compare Ga 3:1).

hinder--The Greek means, literally, "hinder by breaking up a road."

not obey the truth--not submit yourselves to the true Gospel way of justification.

8. This persuasion--Greek, "The persuasion," namely, to which you are yielding. There is a play on words in the original, the Greek for persuasion being akin to "obey" (Ga 5:7). This persuasion which ye have obeyed.

cometh not of--that is "from." Does not emanate from Him, but from an enemy.

that calleth you--(Ga 5:13; Ga 1:6; Php 3:14; 1Th 5:24). The calling is the rule of the whole race [Bengel].

9. A little leaven--the false teaching of the Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To add legal ordinances and works in the least degree to justification by faith, is to undermine "the whole." So "leaven" is used of false doctrine (Mt 16:12: compare Mt 13:33). In 1Co 5:6 it means the corrupting influence of one bad person; so Bengel understands it here to refer to the person (Ga 5:7, 8, 10) who misled them. Ec 9:18, "One sinner destroyeth much good" (1Co 15:33). I prefer to refer it to false doctrine, answering to "persuasion" (Ga 5:8).

10. Greek, "I (emphatical: 'I on my part') have confidence in the Lord with regard to you (2Th 3:4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, Php 3:15).

but he that troubleth you--(Ga 1:7; Ac 15:24; Jos 7:25; 1Ki 18:17, 18). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (Ga 1:7; 4:17).

shall bear--as a heavy burden.

his--his due and inevitable judgment from God. Paul distinguishes the case of the seduced, who were misled through thoughtlessness, and who, now that they are set right by him, he confidently hopes, in God's goodness, will return to the right way, from that of the seducer who is doomed to judgment.

whosoever he be--whether great (Ga 1:8) or small.

11. Translate, "If I am still preaching (as I did before conversion) circumcision, why am I still persecuted?" The Judaizing troubler of the Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (Ac 16:3; compare also Ac 20:6; 21:24). Paul replies by anticipation of their objection, As regards myself, the fact that I am still persecuted by the Jews shows plainly that I do not preach circumcision; for it is just because I preach Christ crucified, and not the Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (1Co 7:18, 20; 9:20). Circumcision, or uncircumcision, are things indifferent in themselves: their lawfulness or unlawfulness depends on the animus of him who uses them. The Gentile Galatians' animus in circumcision could only be their supposition that it influenced favorably their standing before God. Paul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among Jews, it was not that he thought it meritorious before God, but as a matter indifferent, wherein he might lawfully conform as a Jew by birth to those with whom he was, in order to put no needless stumbling-block to the Gospel in the way of his countrymen.

then--Presuming that I did so, "then," in that case, "the offense of (stumbling-block, 1Co 1:23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached Christ crucified, but that "he spake blasphemous words against this holy place and the law." They would, in some measure, have borne the former, if he had mixed with it justification in part by circumcision and the law, and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (Ga 5:2, 4). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes of lightning from the mountain [Bunyan, Pilgrim's Progress] (He 12:18-21).

12. they ... which trouble you--Translate, as the Greek is different from Ga 5:10, "they who are unsettling you."

were even cut off--even as they desire your foreskin to be cut off and cast away by circumcision, so would that they were even cut off from your communion, being worthless as a castaway foreskin (Ga 1:7, 8; compare Php 3:2). The fathers, Jerome, Ambrose, Augustine, and Chrysostom, explain it, "Would that they would even cut themselves off," that is, cut off not merely the foreskin, but the whole member: if circumcision be not enough for them, then let them have excision also; an outburst hardly suitable to the gravity of an apostle. But Ga 5:9, 10 plainly point to excommunication as the judgment threatened against the troublers: and danger of the bad "leaven" spreading, as the reason for it.

13. The "ye" is emphatical, from its position in the Greek, "Ye brethren"; as opposed to those legalists "who trouble you."

unto liberty--The Greek expresses, "on a footing of liberty." The state or condition in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from the Mosaic yoke, from sin, and from slavish fear.

only, &c.--Translate, "Only turn not your liberty into an occasion for the flesh." Do not give the flesh the handle or pretext (Ro 7:8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty" its pretext for indulgence (Ga 5:16, 17; 1Pe 2:16; 2Pe 2:19; Jude 4).

but by love serve one another--Greek, "Be servants (be in bondage) to one another." If ye must be servants, then be servants to one another in love. While free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (1Co 9:19). Here he hints at their unloving strifes springing out of lust of power. "For the lust of power is the mother of heresies" [Chrysostom].

14. all the law--Greek, "the whole law," namely, the Mosaic law. Love to God is presupposed as the root from which love to our neighbor springs; and it is in this tense the latter precept (so "word" means here) is said to be the fulfilling of "all the law" (Le 19:18). Love is "the law of Christ" (Ga 6:2; Mt 7:12; 22:39, 40; Ro 13:9, 10).

is fulfilled--Not as received text "is being fulfilled," but as the oldest manuscripts read, "has been fulfilled"; and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together: the Gospel unites all men, and that in relation to God [Grotius].

15. bite--backbite the character.

devour--the substance by injuring, extortion, &c. (Ha 1:13; Mt 23:14; 2Co 11:20).

consumed, &c.--Strength of soul, health of body, character, and resources, are all consumed by broils [Bengel].

16. This I say then--Repeating in other words, and explaining the sentiment in Ga 5:13, What I mean is this."

Walk in the Spirit--Greek, "By (the rule of) the (Holy) Spirit." Compare Ga 5:16-18, 22, 25; Ga 6:1-8, with Ro 7:22; 8:11. The best way to keep tares out of a bushel is to fill it with wheat.

the flesh--the natural man, out of which flow the evils specified (Ga 5:19-21). The spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not fulfil" them. If the spirit that is in us can be at ease under sin, it is not a spirit that comes from the Holy Spirit. The gentle dove trembles at the sight even of a hawk's feather.

17. For--the reason why walking by the Spirit will exclude fulfilling the lusts of the flesh, namely, their mutual contrariety.

the Spirit--not "lusteth," but "tendeth (or some such word is to be supplied) against the flesh."

so that ye cannot do the things that ye would--The Spirit strives against the flesh and its evil influence; the flesh against the Spirit and His good influence, so that neither the one nor the other can be fully carried out into action. "But" (Ga 5:18) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Ro 7:15-20) [Bengel]. The Greek is, "that ye may not do the things that ye would." "The flesh and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from the flesh; and you must not fulfil what you desire according to the carnal self, but what the Spirit within you desires [Neander]. But the antithesis of Ga 5:18 ("But," &c.), where the conflict is decided, shows, I think, that here Ga 5:17 contemplates the inability both for fully accomplishing the good we "would," owing to the opposition of the flesh, and for doing the evil our flesh would desire, owing to the opposition of the Spirit in the awakened man (such as the Galatians are assumed to be), until we yield ourselves wholly by the Spirit to "walk by the Spirit" (Ga 5:16, 18).

18. "If ye are led (give yourselves up to be led) by (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (Ga 5:16, 19-21) which bring one "under the law" (Ro 8:2, 14). The "Spirit makes free from the law of sin and death" (Ga 5:23). The law is made for a fleshly man, and for the works of the flesh (1Ti 1:9), "not for a righteous man" (Ro 6:14, 15).

19-23. Confirming Ga 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit.

manifest--The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.

which are these--Greek, "such as," for instance.

Adultery--omitted in the oldest manuscripts.

lasciviousness--rather, "wantonness" petulance, capricious insolence; it may display itself in "lasciviousness," but not necessarily or constantly so (Mr 7:21, 22, where it is not associated with fleshly lusts) [Trench]. "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the "fruit of the Spirit" (Ga 5:23) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name "fruit"; they are but works (Ep 5:9, 11). He enumerates those fleshly "works" (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them (Ga 5:13, 15). This passage shows that "the flesh" does not mean merely sensuality, as opposed to spirituality: for "divisions" in the catalogue here do not flow from sensuality. The identification of "the natural (Greek, 'animal-souled') man," with the "carnal" or fleshly man (1Co 2:14), shows that "the flesh" expresses human nature as estranged from God. Trench observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen "works of the flesh," only nine manifestations of "the fruit of the Spirit" (compare Ep 4:31).

24. The oldest manuscripts read, "They that are of Christ Jesus"; they that belong to Christ Jesus; being "led by (His) Spirit" (Ga 5:18).

have crucified the flesh--They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Ro 6:3, 4): they keep it now in a state of crucifixion (Ro 6:6): so that the Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit" (Ga 5:22). "Man, by faith, is dead to the former standing point of a sinful life, and rises to a new life (Ga 5:25) of communion with Christ (Col 3:3). The act by which they have crucified the flesh with its lust, is already accomplished ideally in principle. But the practice, or outward conformation of the life, must harmonize with the tendency given to the inward life" (Ga 5:25) [Neander]. We are to be executioners, dealing cruelly with the body of sin, which has caused the acting of all cruelties on Christ's body.

with the affections--Translate, "with its passions." Thus they are dead to the law's condemning power, which is only for the fleshly, and their lusts (Ga 5:23).

25. in ... in--rather, as Greek, "If we live (see on Ga 5:24) BY the Spirit, let us also walk (Ga 5:16; 6:16) BY the Spirit." Let our life in practice correspond to the ideal inner principle of our spiritual life, namely, our standing by faith as dead to, and severed from, sin, and the condemnation of the law. "Life by (or 'in') the Spirit" is not an occasional influence of the Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive.

26. Greek, "Let us not BECOME." While not asserting that the Galatians are "vainglorious" now, he says they are liable to become so.

provoking one another--an effect of "vaingloriousness" on the stronger: as "envying" is its effect on the weaker. A danger common both to the orthodox and Judaizing Galatians.

If ye be circumcised - By circumcision you take on you the whole obligation of the Jewish law, and consequently profess to seek salvation by means of its observances; and therefore Christ can profit you nothing; for, by seeking justification by the works of the law, you renounce justification by faith in Christ.

He is a debtor to do the whole law - Lays himself, by receiving circumcision, under the obligation to fulfill all its precepts, ordinances, etc.

Christ is become of no effect unto you - It is vain for you to attempt to unite the two systems. You must have the law and no Christ, or Christ and no law, for your justification.

Ye are fallen from grace - From the Gospel. They had been brought into the grace of the Gospel; and now, by readopting the Mosaic ordinances, they had apostatized from the Gospel as a system of religion, and had lost the grace communicated to their souls, by which they were preserved in a state of salvation. The peace and love of God, received by Jesus Christ, could not remain in the hearts of those who had rejected Christ. They had, therefore, in every sense of the word, fallen from grace; and whether some of them ever rose again is more than we can tell.

For we, Christians, through the Spirit - Through the operation of the Holy Ghost, under this spiritual dispensation of the Gospel, wait for the hope of righteousness - expect that which is the object of our hope, on our being justified by faith in Christ. Righteousness, δικαιοσυνη, may here, as in many other places of St. Paul's epistles, mean justification, and the hope of justification, or the hope excited and inspired by it, is the possession of eternal glory; for, says the apostle, Rom 5:1, Rom 5:2, Being justified by faith, we have peace with God - and rejoice in Hope of the Glory of God. But, as this glory is necessarily future, it is to be waited for; but this waiting, in a thorough Christian, is not only a blessed expectation, but also a continual anticipation of it; and therefore the apostle says, απεκδεχομεθα, we receive out if it, from απο, from εκ, out of, and δεχομαι, I receive. This is no fanciful derivation; it exists in the experience of every genuine Christian; he is continually anticipating or receiving foretastes of that glory, the fullness of which he expects after death. Thus they are receiving the end of their faith, the salvation of their souls. 1Pet 1:9.

That they could not have the Holy Spirit without faith, was a doctrine also of the Jews; hence it is said, Mechilta, fol. 52: "That faith was of great consequence with which the Israelites believed in Him who, with one word, created the universe; and because the Israelites believed in God, the Holy Spirit dwelt in them; so that, being filled with God, they sang praises to him." Cicero, De Nat. Deor., lib. ii., has said: Nemo vir magnus sine aliquo afflatu divino unquam fuit: "There never was a great man who had not some measure of the Divine influence." However true this may be with respect to the great men of the Roman orator, we may safely assert there never was a true Christian who had not the inspiration of God's Holy Spirit.

For in Jesus Christ - By the dispensation of the Gospel all legal observances, as essential to salvation, are done away; and uncircumcision, or the Gentile state, contributes as much to salvation as circumcision or the Jewish state; they are both equally ineffectual; and nothing now avails in the sight of God but that faith δι' αγαπης ενεργουμενη, which is made active, or energetic, by love. God acknowledges no faith, as of the operation of his Spirit, that is not active or obedient; but the principle of all obedience to God, and beneficence to man, is love; therefore faith cannot work unless it be associated with love. Love to God produces obedience to his will: love to man worketh no ill; but, on the contrary, every act of kindness. Faith which does not work by love is either circumcision or uncircumcision, or whatever its possessor may please to call it; it is, however, nothing that will stand him in stead when God comes to take away his soul. It availeth nothing. This humble, holy, operative, obedient Love, is the grand touchstone of all human creeds and confessions of faith. Faith without this has neither soul nor operation; in the language of the Apostle James, it is dead, and can perform no function of the spiritual life, no more than a dead man can perform the duties of animal or civil life.

Ye did run well - Ye once had the faith that worked by love - ye were genuine, active, useful Christians.

Who doth hinder - Who prevented you from continuing to obey the truth? Ye could only be turned aside by your own consent. St. Paul here, as in 1Cor 9:24 (note), compares Christianity to a race. See the notes on the above text.

This persuasion - Of the necessity of your being circumcised and obeying the law of Moses, is not of him that calleth you. I never preached such a doctrine to you; I called you out of bondage to liberty, from a galling yoke to a cheerful service. Some translate πεισμονη, obedience or subjection. This subjection of yours to the Mosaic law is opposed to the will of God, and never was preached by me.

A little leaven leaveneth the whole lump - A proverbial expression, see 1Cor 5:6, very aptly applied to those who receive the smallest tincture of false doctrine, relative to the things essential to salvation, which soon influences the whole conduct, so that the man becomes totally perverted. They might have argued, "It is a small thing, and should not be made a subject of serious controversy, whether we be circumcised or not." Granted, that in itself it is a small matter; but, as every man who is circumcised is a debtor to do the whole law, Gal 5:3, then your circumcision leads necessarily to your total perversion; as the little portion of leaven, mixed with the batch, soon leavens the whole lump.

I have confidence in you - I now feel a persuasion from the Lord that I shall not be permitted to expostulate with you in vain; that ye will be none otherwise minded - that ye will be aware of the danger to which ye are exposed, that ye will retreat in time, and recover the grace which ye have lost.

But he that troubleth you - The false teacher, who sowed doubtful disputations among you, and thus has troubled the repose of the whole Church, shall bear his judgment - shall meet with the punishment he deserves, for having sown his tares among God's wheat.

If I yet preach circumcision - it is very likely that some of the false apostles, hearing of Paul's having circumcised Timothy, Act 16:3, which must have been done about this time, reported him as being an advocate for circumcision, and by this means endeavored to sanction their own doctrine. To this the apostle replies: Were it so, that I am a friend to this measure, is it likely that I should suffer persecution from the Jews? But I am every where persecuted by them, and I am persecuted because I am known to be an enemy to circumcision; were I a friend to this doctrine, the offense of the cross - preaching salvation only through the sacrifice of Christ, would soon cease; because, to be consistent with myself, if I preached the necessity of circumcision I must soon cease to preach Christ crucified, and then the Jews would be no longer my enemies.

I would they were even cut off which trouble you - This saying has puzzled many, and different interpretations of the place have been proposed by learned men.

At first sight it seems as if the apostle was praying for the destruction of the false teachers who had perverted the Churches of Galatia. Mr. Wakefield thought οφελον αποκοψονται might be translated, I wish that they were made to weep; and in his translation of the New Testament the passage stands thus: "I wish that they who are unsettling you may lament it." I believe the apostle never meant any such thing. As the persons who were breeding all this confusion in the Churches of Galatia were members of that Church, the apostle appears to me to be simply expressing his desire that they might be cut off or excommunicated from the Church. Kypke has given an abundance of examples where the word is used to signify amputating; cutting off from society, office, etc.; excluding. In opposition to the notion of excommunication, it might be asked: "Why should the apostle wish these to be excommunicated when it was his own office to do it?" To this it may be answered: The apostle's authority was greatly weakened among that people by the influence of the false teachers, so that in all probability he could exercise no ecclesiastical function; he could therefore only express his wish. And the whole passage is so parallel to that, 1Cor 5:6, 1Cor 5:7, that I think there can be no reasonable doubt of the apostle's meaning: Let those who are unsettling the Church of Christ in your district be excommunicated; this is my wish, that they should no longer have any place among you."

Ye have been called unto liberty - A total freedom from all the burthensome rites and ceremonies of the Mosaic law. Only use not that liberty for an occasion to the flesh. By flesh, here, we may understand all the unrenewed desires and propensities of the mind; whatsoever is not under the influence and guidance of the Holy Spirit of God. Your liberty is from that which would oppress the spirit; not from that which would lay restraints on the flesh. The Gospel proclaims liberty from the ceremonial law: but binds you still faster under the moral law. To be freed from the ceremonial law is the Gospel liberty; to pretend freedom from the moral law is Antinomianism.

By love serve one another - Having that faith which worketh by love, serve each other to the uttermost of your power: δουλευετε, serve each other, when necessary, as slaves serve their masters. Several excellent MSS. and versions, instead of δια της αγαπης, by love, have τῃ αγαπῃ του Πνευματος, in the love of the Spirit serve one another.

For all the law - Which respects our duty to our fellows, is fulfilled - is comprehended, in one word: Thou shalt love thy neighbor as thyself. See the notes on Mat 19:19, and Rom 13:9 (note).

If ye bite and devour one another - These Churches seem to have been in a state of great distraction; there were continual altercations among them. They had fallen from the grace of the Gospel; and, as Christ no longer dwelt in their hearts by faith, pride, anger, ill-will, and all unkind and uncharitable tempers, took possession of their souls, and they were in consequence alternately destroying each other. Nothing is so destructive to the peace of man, and to the peace of the soul, as religious disputes; where they prevail, religion in general has little place.

Walk in the Spirit - Get back that Spirit of God which you have grieved and lost; take up that spiritual religion which you have abandoned.

Ye shall not fulfill the lust of the flesh - If the Spirit of God dwell in and rule your heart, the whole carnal mind will be destroyed; and then, not only carnal ordinances will be abandoned, but also the works and propensities of the flesh.

For the flesh lusteth against the Spirit - God still continues to strive with you, notwithstanding your apostasy, showing you whence you have fallen, and exciting you to return to him; but your own obstinacy renders all ineffectual; and through the influence of these different principles, you are kept in a state of self-opposition and self-distraction, so that you cannot do the things that ye would. You are convinced of what is right, and ye wish to do it; but, having abandoned the Gospel and the grace of Christ, the law and its ordinances which ye have chosen in their place afford you no power to conquer your evil propensities. It was on this ground that the apostle exhorted them, Gal 5:16, to walk in the Spirit, that they might not fulfill the lust of the flesh; as without the grace of God they could do nothing. Who can suppose that he speaks this of adult Christians?

But, if ye be led of the Spirit - If ye receive again the Gospel and the grace of Christ, and permit yourselves to be influenced by the Holy Spirit whom you are now grieving, ye are not under the law - ye will not feel those evil propensities which now disgrace and torment you; but they must prevail while you are not under the influence of the grace and Spirit of Christ.

Now the works of the flesh are manifest - By flesh we are to understand the evil and fallen state of the soul, no longer under the guidance of God's Spirit and right reason, but under the animal passions; and they are even rendered more irregular and turbulent by the influence of sin; so that man is in a worse state than the brute: and so all-commanding is this evil nature that it leads men into all kinds of crimes; and among them the following, which are manifest - known to all, and most prevalent; and, though these are most solemnly forbidden by your law, the observance of its ordinances gives no power to overcome them, and provides no pardon for the guilt and condemnation produced by them.

Adultery - Μοιχεια· Illicit connection with a married person. This word is wanting in this place in the best MSS., versions, and fathers; the next term often comprehending both.

Fornication - Πορνεια· Illicit connection between single or unmarried persons; yet often signifying adultery also.

Uncleanness - Ακαθαπσια· Whatever is opposite to purity; probably meaning here, as in Rom 1:24; 2Cor 12:21, unnatural practices; sodomy, bestiality.

Lasciviousness - Ασελγεια· Whatever is contrary to chastity; all lewdness.

Idolatry - Worshipping of idols; frequenting idol festivals; all the rites of Bacchus, Venus, Priapus, etc., which were common among the Gentiles.

Witchcraft - Φαρμακεια, from φαρμακον a drug or poison; because in all spells and enchantments, whether true or false, drugs were employed. As a drug, φαρμακον, might either be the means of removing an evil, or inflicting one, etymologists have derived it from φερον ακος, bringing ease, or φερον αχος, bringing pain. So spells and incantations were used sometimes for the restoration of the health; at others, for the destruction of an enemy. Sometimes, these φαρμακα were used to procure love; at other times, to produce hatred.

Hatred - Εχθραι· Aversions and antipathies, when opposed to brotherly love and kindness.

Variance - Ερεις· Contentions, where the principle of hatred proceeds to open acts; hence contests, altercations, lawsuits, and disputes in general.

Emulations - Ζηλοι· Envies or emulations; that is strife to excel at the expense of another; lowering others to set up one's self; unholy zeal, fervently adopting a bad cause, or supporting a good one by cruel means. Inquisitions, pretending to support true religion by torturing and burning alive those who both profess and practice it.

Wrath - Θυμοι· Turbulent passions, disturbing the harmony of the mind, and producing domestic and civil broils and disquietudes.

Strife - Επιθειαι· Disputations, janglings, logomachics, or strife about words.

Seditions - Διχοστασιαι· Divisions into separate factions; parties, whether in the Church or state.

Heresies - Αἱρεσεις· Factions; parties in the Church separating from communion with each other, and setting up altar against altar. The word, which is harmless in itself, is here used in a bad sense. In stead of αἱρεσεις the Slavonic has σκανδαλα, scandals, offenses or stumbling-blocks.

Envyings - Φθονοι· "Pain felt, and malignity conceived, at the sight of excellence or happiness." A passion the most base and the least curable of all that disgrace or degrade the fallen soul. See on Rom 13:13 (note)

Murders - Φονοι· Similarity of sound to the preceding seems to have suggested the word in this association; it is wanting in several MSS. Murder signifies the destruction of human life; and as he who hates his brother in his heart is ready to take away his life, so he is called a murderer. After all the casuistry of man, it does not appear that the right of taking away a human life on any pretense, except for the crime of murder belongs to any but the Maker and Judge of all men.

Drunkenness - Μεθαι· Taking more wine or any kind of inebriating liquor than is necessary for health; whatever unfits for public, domestic, or spiritual duties; even the cares of the world, when they intoxicate the mind. See on Rom 13:13 (note).

Revellings - Κωμοι· Lascivious feastings, with obscene songs, music, etc. See on Rom 13:13 (note).

And such like - Και τα ὁμοια τουτοις· All that proceeds from the evil passions of a fallen spirit, besides those above specified; and all that the law of God specifies and condemns.

Of the which I tell you before - When I first preached the Gospel to you.

As I have also told you in time past - When I paid my second visit to you; for the apostle did visit them twice. See Act 16:6; Act 18:23; and see preface.

Shall not inherit - They are not children of God, and therefore cannot inherit the kingdom which belongs only to the children of the Divine family.

But the fruit of the Spirit - Both flesh - the sinful dispositions of the human heart and spirit - the changed or purified state of the soul, by the grace and Spirit of God, are represented by the apostle as trees, one yielding good the other bad fruit; the productions of each being according to the nature of the tree, as the tree is according to the nature of the seed from which it sprung. The bad seed produced a bad tree, yielding all manner of bad fruit; the good seed produced a good tree, bringing forth fruits of the most excellent kind. The tree of the flesh, with all its bad fruits, we have already seen; the tree of the Spirit, with its good fruits, we shall now see.

Love - Αγαπη· An intense desire to please God, and to do good to mankind; the very soul and spirit of all true religion; the fulfilling of the law, and what gives energy to faith itself. See Gal 5:6.

Joy - Χαρα· The exultation that arises from a sense of God's mercy communicated to the soul in the pardon of its iniquities, and the prospect of that eternal glory of which it has the foretaste in the pardon of sin. See Rom 5:2.

Peace - Ειρηνη· The calm, quiet, and order, which take place in the justified soul, instead of the doubts, fears, alarms, and dreadful forebodings, which every true penitent less or more feels, and must feel till the assurance of pardon brings peace and satisfaction to the mind. Peace is the first sensible fruit of the pardon of sin. See Rom 5:1, and the notes there.

Long-suffering - Μακροθυμια· Long-mindedness, bearing with the frailties and provocations of others, from the consideration that God has borne long with ours; and that, if he had not, we should have been speedily consumed: bearing up also through all the troubles and difficulties of life without murmuring or repining; submitting cheerfully to every dispensation of God's providence, and thus deriving benefit from every occurrence.

Gentleness - Χρηστοτης· Benignity, affability; a very rare grace, often wanting in many who have a considerable share of Christian excellence. A good education and polished manners, when brought under the influence of the grace of God, will bring out this grace with great effect.

Goodness - Αγαθωσυνη· The perpetual desire and sincere study, not only to abstain from every appearance of evil, but to do good to the bodies and souls of men to the utmost of our ability. But all this must spring from a good heart - a heart purified by the Spirit of God; and then, the tree being made good, the fruit must be good also.

Faith - Πιστις, here used for fidelity - punctuality in performing promises, conscientious carefulness in preserving what is committed to our trust, in restoring it to its proper owner, in transacting the business confided to us, neither betraying the secret of our friend, nor disappointing the confidence of our employer.

Meekness - Πραοτης· Mildness, indulgence toward the weak and erring, patient suffering of injuries without feeling a spirit of revenge, an even balance of all tempers and passions, the entire opposite to anger.

Temperance - Εγκρατεια· Continence, self-government, or moderation, principally with regard to sensual or animal appetites. Moderation in eating, drinking, sleeping, etc.

Several very respectable MSS., as D*EFG, with the Vulgate, most copies of the Itala and several of the fathers, add ἁγνεια, chastity. This we are sure cannot be separated from the genuine Christian character, though it may be included in the word εγκρατεια, continence or moderation, immediately preceding.

Against such there is no law - Those, whose lives are adorned by the above virtues, cannot be condemned by any law, for the whole purpose and design of the moral law of God is fulfilled in those who have the Spirit of God, producing in their hearts and lives the preceding fruits.

And they that are Christ's - All genuine Christians have crucified the flesh - are so far from obeying its dictates and acting under its influence, that they have crucified their sensual appetites; they have nailed them to the cross of Christ, where they have expired with him; hence, says St. Paul, Rom 6:6, our old man - the flesh, with its affections and lusts, is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. By which we see that God has fully designed to save all who believe in Christ from all sin, whether outward or inward, with all the affections, παθημασι, irregular passions, and lusts, επιθυμιαις, disorderly wishes and desires. All that a man may feel contrary to love and purity; and all that he may desire contrary to moderation and that self-denial peculiar to the Christian character.

If we live in the Spirit - If we profess to believe a spiritual religion, let us walk in the Spirit - let us show in our lives and conversation that the Spirit of God dwells in us.

Let us not be desirous of vain glory - Κενοδοξοι· Let us not be vain glorious - boasting of our attainments; vaunting ourselves to be superior to others; or seeking honor from those things which do not possess moral good; in birth, riches, eloquence, etc., etc.

Provoking one another - What this may refer to we cannot tell; whether to the Judaizing teachers, endeavoring to set themselves up beyond the apostle, and their attempts to lessen him in the people's eyes, that they might secure to themselves the public confidence, and thus destroy St. Paul's influence in the Galatian Churches; or whether to some other matter in the internal economy of the Church, we know not. But the exhortation is necessary for every Christian, and for every Christian Church. He who professes to seek the honor that comes from God, should not be desirous of vain glory. He who desires to keep the unity of the Spirit in the bond of peace, should not provoke another. He who knows that he never deserved any gift or blessing from God should not envy another those blessings which the Divine goodness may have thought proper to bestow upon him. May not God do what he will with his own? If Christians in general would be content with the honor that comes from God, if they would take heed to give no provocations to their fellow Christians, if they would cease from envying those on whom either God or man bestows honors or advantages, we should soon have a happier and more perfect state of the Christian Church than we now see. Christianity requires us to esteem each other better than ourselves, or in honor to prefer one another. Had not such a disposition been necessary to the Christian character, and to the peace and perfection of the Church of Christ, it would not have been so strongly recommended. But who lays this to heart, or even thinks that this is indispensably necessary to his salvation? Where this disposition lives not, there are both the seed and fruit of the flesh. Evil tempers are the bane of religion and totally contrary to Christianity.

Stand fast therefore in the liberty - This is intimately connected with the preceding chapter: the apostle having said, just before, So then, brethren, we are not children of the bond woman, but of the free, immediately adds, Stand fast therefore in the liberty wherewith Christ hath made us free. Hold fast your Christian profession; it brings spiritual liberty: on the contrary, Judaism brings spiritual bondage. Among the Jews, the Messiah's reign was to be a reign of liberty, and hence the Targum, on Lam 2:22, says: "Liberty shall be publicly proclaimed to thy people of the house of Israel, על יד משיחא al yad Mashicha, by the hand of the Messiah, such as was granted to them by Moses and Aaron at the time of the passover."

The liberty mentioned by the apostle is freedom from Jewish rites and ceremonies, called properly here the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of Christ can take away.

Stand fast therefore in the liberty - From the ceremonial law. Wherewith Christ hath made us - And all believers, free; and be not entangled again with the yoke of legal bondage.

If ye be circumcised - And seek to be justified thereby. Christ - The Christian institution. Will profit you nothing - For you hereby disclaim Christ, and all the blessings which are through faith in him.

I testify to every man - Every gentile. That is circumcised - He thereby makes himself a debtor - Obliges.

Therefore Christ is become of no effect to you - Who seek to be justified by the law. Ye are fallen from grace - Ye renounce the new covenant. Ye disclaim the benefit of this gracious dispensation.

For we - Who believe in Christ, Who are under the gospel dispensation. Through the Spirit - Without any of those carnal ordinances. Wait for - in sure confidence of attaining. The hope of righteousness - The righteousness we hope for, and full reward of it. This righteousness we receive of God through faith; and by faith we shall obtain the reward.

For in Christ Jesus - According to the institution which he hath established, according to the tenor of the Christian covenant. Neither circumcision - With the most punctual observance of the law. Nor uncircumcision - With the most exact heathen morality. Availeth anything - Toward present justification or eternal salvation. But faith - Alone; even that faith which worketh by love - All inward and outward holiness.

Ye did run well - In the race of faith. Who hath hindered you in your course, that ye should not still obey the truth?

This your present persuasion cometh not from God, who called you - to his kingdom and glory.

A little leaven leaveneth the whole lump - One troubler, ver.10, troubles all.

Yet I have confidence that - After ye have read this. Ye will be no otherwise minded - Than I am, and ye were. But he that troubleth you - It seems to have been one person chiefly who endeavoured to seduce them. Shall bear his judgment - A heavy burden, already hanging over his head.

But if I still preach circumcision - As that troubler seems to have affirmed, probably taking occasion from his having circumcised Timothy. Why do I still suffer persecution? then is the offence of the cross ceased - The grand reason why the Jews were so offended at his preaching Christ crucified, and so bitterly persecuted him for it, was, that it implied the abolition of the law. Yet St. Paul did not condemn the conforming, out of condescension to the weakness of any one, even to the ceremonial law; but he did absolutely condemn those who taught it as necessary to justification.

I would they were even cut off - From your communion; cast out of your church, that thus trouble you.

Ye have been called to liberty - From sin and misery, as well as from the ceremonial law. Only use not liberty for an occasion to the flesh - Take not occasion from hence to gratify corrupt nature. But by love serve one another - And hereby show that Christ has made you free.

For all the law is fulfilled in this, Thou shalt love thy neighbour as thyself - inasmuch as none can do this without loving God, 1John 4:12; and the love of God and man includes all perfection. Lev 19:18.

But if - On the contrary, in consequence of the divisions which those troublers have occasioned among you, ye bite one another by evil speaking. And devour one another - By railing and clamour. Take heed ye be not consumed one of another - By bitterness, strife, and contention, our health and strength, both of body and soul, are consumed, as well as our substance and reputation.

I say then - He now explains what he proposed, Gal 5:13. Walk by the Spirit - Follow his guidance in all things. And fulfil not - In anything. The desire of the flesh - Of corrupt nature.

For the flesh desireth against the Spirit - Nature desires what is quite contrary to the Spirit of God. But the Spirit against the flesh - - But the Holy Spirit on his part opposes your evil nature. These are contrary to each other - The flesh and the Spirit; there can be no agreement between them. That ye may not do the things which ye would - - That, being thus strengthened by the Spirit, ye may not fulfil the desire of the flesh, as otherwise ye would do.

But if ye are led by the Spirit - Of liberty and love, into all holiness. Ye are not under the law - Not under the curse or bondage of it; not under the guilt or the power of sin.

Now the works of the flesh - By which that inward principle is discovered. Are manifest - Plain and undeniable. Works are mentioned in the plural because they are distinct from, and often inconsistent with, each other. But "the fruit of the Spirit" is mentioned in the singular, Ga 5:22, as being all consistent and connected together. Which are these - He enumerates those "works of the flesh" to which the Galatians were most inclined; and those parts of "the fruit of the Spirit" of which they stood in the greatest need. Lasciviousness - The Greek word means anything inward or outward that is contrary to chastity, and yet short of actual uncleanness.

Idolatry, witchcraft - That this means witchcraft, strictly speaking, (not poisoning,) appears from its being joined with the worship of devil - gods, and not with murder. This is frequently and solemnly forbidden in the Old Testament. To deny therefore that there is, or ever was, any such thing, is, by plain consequence, to deny the authority both of the Old and New Testament. Divisions - In domestic or civil matters. Heresies are divisions in religious communities.

Revellings - Luxurious entertainments. Some of the works here mentioned are wrought principally, if not entirely, in the mind; and yet they are called "works of the flesh." Hence it is clear, the apostle does not by "the flesh" mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as all the members of the body. Of which I tell you before - Before the event, I forewarn you.

Love - The root of all the rest. Gentleness - Toward all men; ignorant and wicked men in particular. Goodness - The Greek word means all that is benign, soft, winning, tender, either in temper or behaviour.

Meekness - Holding all the affections and passions in even balance.

And they that are Christ's - True believers in him. Have thus crucified the flesh - Nailed it, as it were, to a cross whence it has no power to break loose, but is continually weaker and weaker. With its affections and desires - All its evil passions, appetites, and inclinations.

If we live by the Spirit - If we are indeed raised from the dead, and are alive to God, by the operation of his Spirit. Let us walk by the Spirit - Let us follow his guidance, in all our tempers, thoughts, words, and actions.

Be not desirous of vain glory - Of the praise or esteem of men. They who do not carefully and closely follow the Spirit, easily slide into this: the natural effects of which are, provoking to envy them that are beneath us, and envying them that are above us.

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

The liberty here spoken of, is a right which a person hath to action, that he may do, or forbear the doing of things at his pleasure, as he apprehends them suitable or not, without the let or hinderance of another: This is either in things of a civil nature, or of a Spiritual nature. The former is not understood here, for it is none of the liberty, with which Christ hath made us free, for subjects to be free from the lawful commands of Princes, or children to be free from the laws of their Parents, or servants to be free from the commands of Masters. There is hardly any book in the New Testament wherein Obedience of this nature, in things that are lawful, is not either exemplified as our duty in Christ and the Apostles; or urged by very strong Arguments. The liberty here, is that freedom from the law, of which the Apostle hath been speaking all along this Epistle: From the curse of the Moral Law, and from the coaction of it, and principally from the Ceremonial Law contained in Ordinances. This is the liberty which Christ hath purchased for us, and in which the Apostle willeth all Believers to stand fast.

Not being again intangled with a yoke, which God had taken off from their necks. The Apostles in their Synod, Acts 15.10. had called it a yoke, which neither they, nor their fathers were able to bear.

Marginal references: Joh. 8.32. Rom. 6.18.

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

It is manifest, that the Apostle is speaking here concerning circumcision, looked upon as necessary to Justification, now under the Gospel State. For under the Old Testament undoubtedly Christ profited the Fathers, though circumcised, yea, Christ undoubtedly profited Timothy, even under the Gospel, though he was circumcised, Acts 16.3. that being done to prevent a scandal, and during a time, whilst for the gaining of the Jews to the Christian Faith, the Jewish ceremonies though dead, were (as it were) kept above ground, unburied for a time. But for men, after a sufficient time indulged them for their satisfaction, concerning the abolition of the Ceremonial Law, still to adhere to it, and Religiously to observe the rites of it, as in obedience to a Divine Precept, and as necessary, over and above Faith in Christ for Justification, was indeed to deny Christ, and disclaim his sufficiency to save. Who is able to save to the utmost them that come to God by him, and besides whom there is no name given under Heaven, by which men can be saved, neither is there salvation in any other, Acts 4.10, 11, 12. and who is the end of the Law, for righteousness to every one that believeth, Rom. 10.4. So that to joyn any thing with Christ, and Faith in him, for the Justification of the Soul before God, is plainly to deny, and disclaim him, and to make him insignificant to us. This Paul affirms with an Apostolical authority and gravity, I Paul say unto you.

Marginal references: Acts 15.1▪

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

This must be understood either of the Gentiles only, (who were never under any obligation to circumcision, or of such as were circumcised, with an opinion that it was necessary at this time to justification and Salvation. Of these (the Apostle saith) that by this they made themselves debtors to the whole law. They were obliged to one part of the Law, they must also be obliged to all the other parts of it. Besides that circumcision was an owning and professing subjection to the whole law. As the receiving the Sacrament of Baptism is a professed subjecting our selves to the whole Gospel. Obj. But (may some say) ought not then all Christians to observe the law? Answ. Not the Ceremonial and Political law, which were peculiar to the Jewish Church and State. 2. It is one thing to be under an obligation to our utmost to fulfil the law, another thing to acknowledge our selves debtors to the law. Obj. But did not the Fathers then by being circumcised, acknowledge themselves debtors to the law? Answ. Yes, They did acknowledge themselves bound to the observation of the law, and to indure (upon the breaking it) the curse of it: But they were discharged from this obligation by believing in the Lord Jesus Christ; who was made a curse for them, that he might redeem them from the curse of the law: But if any disclaimed Christ, (which, whosoever added any thing to his Righteousness and to Faith in him, as to the justification of the Soul, did, (as the Apostle had said in the former verse) they laid themselves under an obligation to fulfil the whole law of God, if they would be saved.

4 Christ is become of no effect unto you, whosoever of you are justified by the law , ye are fallen from grace .

The word here translated, become of no effect is used Rom. 3.3. By those, who are justified by the Law, are to be understood such as seek, or desire to be justified by the Law, for actually none is so justified. The sense is, who ever seeketh to be justified by the works of the Law, he disclaimeth the righteousness of Christ; to him Christ's death signifieth nothing, nor is of any vertue at all: For he had told us before, chap. 2.21. If righteousness were by the Law, then Christ is dead in vain, and Rom. 8.3. What the law could not d in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, &c. The very end of Christ's coming and dying was to supply us with a righteousness, which (apprehended by Faith) should be reckoned to us as ours; wherein we might stand before God. Which end of Christ's Death had been frustrated, if through our flesh, there had not been such a weakness, or impotency in the Law as to Justification. So as if any still looked for Justification by performance of the Law, as such, made the death of Christ in vain, because if such a thing could have been done that way, there had been no need of Christ's dying: So they also made it, which was not in vain in it self, yet in vain, and of no effect to their Souls; because Christ would not be a partial cause in the Justification of a Soul.

And they, by this renounced the Grace of God exhibited in the Gospel, and fell from the grace of it. For by Grace here is not to be understood, a state of grace, (from which none can fall totally and finally,) but the Grace of the Gospel; by which is signified the free love of God in it exhibited, offering Christ to sinners for Righteousness.

5 For we , through the Spirit , wait for the hope of righteousness by faith .

We Christians, who have truly imbraced Christ. Or (as others think) we that are turned from Judaism to Christianity; and so are more concerned in the Law, which was not given to the Gentiles, but to us Jews: Yet,

by the guidance and direction of the Spirit, or through the operation of the Spirit in us.

We wait for the hope of Righteousness; that is, We hope for righteousness; that Righteousness whereby we shall be made righteous before God; or, (as some will have it) the Crown of Righteousness: I had rather understand it of Righteousness it self, that having been all along the argument of the Apostles discourse here.

Not by our observance of the Law, but by Faith in Jesus Christ.

Marginal references: 1 [illegible: 1 word]. 4.8.

6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision , but faith which worketh by love .

Under the New Testament established in Christ, and confirmed by the death of Christ, there is no difference betwixt Iew and Gentile; there is but one way of Justification, one of Salvation for them both.

And that is, by believing in Christ Jesus, which Faith is not an idle, inactive inoperative Faith; but such a Faith as worketh by love, both towards God and towards men in an obedience to all the commandments of God: yet is not the Soul justified, nor shall it stand righteous before God in and for this obedience, which neither is Faith, nor goeth before it, but followeth it, as the true, proper, and necessary effect of it.

Marginal references: [illegible: 1 word]. 7.19. [illegible: 1 word]. 6.15.; [illegible: 1 word] 2 11. [illegible: 1 word]. 1.3.

7 Ye did run well , who did hinder you that you should not obey the truth .

This was once your Faith, your profession, and according to this you directed the course of your Life and Actions; who hath hindred you in your course, or turned you out of your way, or given you a check in your race.

And hath made you disobedient to, or to swerve from the truth which you formerly owned and professed.

Marginal references: 1 Cor. 9.24▪; chap. 3.1.; Or, who did drive you back.

8 This perswasion cometh not of him that calleth you .

This new opinion into which Seducers have misled you, which, by imbracing it, you have made yours;

Is not from God, who hath called you out of darkness into marvellous light, unto fellowship with himself, into a state of Grace and Favour with him, and to the hopes of Eternal Life; and who yet calleth you by his Gospel: It must therefore be from the Devil and his Instruments, who go about to seduce and pervert you.

Marginal references: chap. 1.6▪

9 A little leaven leaveneth the whole lump .

This is a proverbial expression, which (as others of that nature) is applicable in more cases than one. The Apostle made use of it, 1 Cor. 5.6. to perswade that Church to purge their Communion, by casting out the incestuous person: he maketh use of it here to perswade them to take heed of admitting any principles of false Doctrine, which he compareth to leaven, (as our Saviour does, Matth. 16.6, 12.) And that very fitly, both in regard of the sowre, and of the diffusive nature of it; the latter of which is here chiefly intended. The truths of God having such dependance one upon another, that he who erreth in any one Doctrine of Faith, seldom continueth long sound as to other points.

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

The Apostle (according to his usual method) sweetneth his sharp reproof of this Church for their deviations from the Faith of the Gospel, with a declaration of his good opinion of them; declaring that he had a confidence in them, that through the Grace of God they would be reduced to the truth, or kept from wandring from it, and that in matters of Faith they would be all of the same mind.

And for those who endeavoured to seduce and pervert them,

God should reward them according to their works. He seems to aim at some particular false Teacher, (whose Name he concealeth,) who gave this Church this trouble.

Marginal references: 2 Cor. 2.3. & 8.22.; chap. 1.7.

11 And I brethren, if I yet preach circumcision , why do I yet suffer persecution ? then is the offence of the cross ceased .

It should seem by what the Apostle saith in this verse, that some of these false Teachers had quoted the Apostle for them, as if he himself had preached circumcision; possibly taking advantage from his circumcising Timothy, not distinguishing betwixt what was done by Paul as of liberty, and to avoid the offence of the Jews, and what they pressed as necessary to be done, (besides believing in Christ) for Justification, Now (saith the Apostle) if I yet preach up circumcision as necessary to be observed,

Why am I then persecuted by the Jews, as one apostatized from their Religion?

By the cross, he either means the cross of Christ; then the sence is, it is my opposing the observance of their law, that more offendeth them than my preaching of Christ crucified. Or else, he meaneth, the a[illegible: 2 letters]lictions which he suffered for the sake of Christ and the Gospel; (in which sense the term is used, Matth. 16.24. Luk. 9.23. and 14.27.) Then the sense is, that all sufferings for the owning and preaching of Christ are at end; let us but yield the Jews that point (that Christians are obliged to the observance of the law of Moses,) the great quarrel between them and us is at end; but their dayly persecuting of me is a sufficient demonstration that I do not preach up circumcision.

Marginal references: 1 Cor. 1.23▪

12 I would they were even cut off that trouble you.

I wish that God would some way or other put an end to these that trouble you, This Paul speaketh not out of hatred to their persons, but out of a zeal to the Glory of God, and a just indignation against these men, who had so much hindred the salvation of the Members of this Church. And it is not improbable that the Apostle here spake by the Spirit of prophecy; as knowing God would cut them off, so that his, and the like imprecations of holy men in Scripture are not to be drawn into presidents, or made matters for our imitation, unless we had the same discerning of Spirits which they had, or the same Spirit of Prophecy and Revelations from God as to future things. But how far it is lawful or unlawful for ordinary persons, whether Ministers, or private Christians to pray against Gods, or his Churches Enemies, is a question for the arguing which, this place is too narrow.

Marginal references: Josh. 7.25. 1 Cor. 5.13.

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

A liberty from the covenant of the Law; and the curse of the Law, as chap. 3.13. From servile fear, as Luk. 1.74. and from sin, Rom. 6.7.

But you must take heed, that you do not abuse this liberty by making it an occasion for sin; so as from thence to conclude, that you may give your flesh more liberty in obeying the lusts of it: you must not think, that the Gospel hath set you at liberty from the obedience of the Law; the Gospel liberty to which you are called doth not set you free from the duty of love, either to God or men.

Therefore by love serve one another. Our Christian liberty neither freeth us from the serving of God, nor from our mutual serving each other to love. According to Rom. 13.8. Owe nothing to any man, but this, that you love one another.

Marginal references: 1 Cor. 8.9. 1 Pet. 2.16. 2 Pet. 2.19. Jude 4.; 1 Cor. 9.19. chap. 6.2.

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

The whole Will of God, containing our duty towards men, is reducible to this one thing, Love; for whatsoever God hath commanded us to do towards men, is but a branch from this root, and must flow from Love as its principle. Or the whole will of God concerning man is fulfilled in this one thing of love; where love to God is not excluded, but supposed, as the root of our love to our Neighbour; for our Neighbour is to be loved for God. Thus Rom. 13.8. He that loveth another, hath fulfilled the Law: And 1 Ioh. 4.20. the Apostle proveth, that a man cannot love God unless he loveth his Brother; and 1 Tim. 1.5. The end of the Commandment is charity ▪ Yet what the Papists would conclude from hence, (viz. that it is possible for a man to fulfil the Law, because it is possible for him to love his Neighbour;) doth by no means follow; for the Apostle 1 Tim. 1.5. telleth us, This love must proceed out of a pure heart, and of a good conscience, and faith unfeigned. Mr. Calvin observeth well, that the Apostle here mentioneth love to men as the fulfilling of the Law, in opposition to the false Teachers; who made the fulfilling of the Law to lye in the observance of the ceremonies of the law, whereas the great thing which the law of God requireth is love, out of a pure heart, good conscience, and faith unfeigned. So that he who believeth with a Faith unfeigned, and out of that principle, with a pure heart, and a good conscience, loveth his Neighbour as himself, shall be by God accounted to have fulfilled the law; for love is the end of the law.

Marginal references: Matth. 7.12. Jam. 2.8.; Levit. 19.18. Mat. 22.37, 39.

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

This lets us know, that there were great contentions and divisions amongst the members of this Church, whether (which is probable) occasioned by their differences in and about the Doctrine of Iustification, or upon other accounts we are not told, but upon whatever account they were raised, they were contrary to that serving one another in love, to which the Apostle had exhorted them. Nor did they terminate in a meer dislike of, and displicency to each other, but break out into overt acts, more becoming dogs than christians, and therefore 'tis expressed under the notion of biting and devouring.

The issue of which the Apostle prophesieth, would be a consuming one another; they being actions that had a natural tendency to this end.

16 This I say then, walk in the spirit , and ye shall not fulfil the lusts of the flesh .

The Apostle having ver. 13. cautioned them against turning the grace of God into wantonness, by using their liberty as an occasion to the flesh; here he directeth them to the best means for the avoiding thereof, viz. walking in the Spirit. Where by Spirit he doth not mean our own Spirits, or the guide and conduct of our own reason; for the term Spirit, set (as here) in opposition to the flesh, is in no place of Scripture understood of any other than the holy Spirit of God, which dwelleth in, and influenceth Believers, guiding them both by a rule from without (which is the word of God, given by its inspiration,) and by its inward motions and operations. Walking, signifieth the directing of their whole conversations. The phrase in the Spirit, and after the Spirit, Rom. 8.1. seem to be of the same import, unless the alteration of the Preposition signifieth, that christians are not only to look to the word of God dictated by the Holy Spirit as their rule, and to listen to its dictates, but also to look up to the Holy Spirit for its strength and assistance; and implieth a promise of such assistance. The sense is, let your whole conversation be according to the external rule of the Gospel, and the more inward motions, directions, and inclinations of the Spirit of Christ; dwelling and working in you, and moving you to the obedience of that word.

This doing, though the flesh be yet in you, and you will find the lustings and warnings of it, yet you shall not fulfil the sinful desires and lustings of it, that is, sin, though it be in you, shall not be in dominion in you; it shall not reign in your mortal bodies, Rom. 6.12. Let not sin reign in your mortal bodies, that you should obey it in the lusts thereof.

Marginal references: Rom. 13 1 Pet. 2.[illegible: 1 letter]; Or, [illegible: 1 word]

17 For the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other , so that ye cannot do the things that ye would .

By the flesh and the spirit, we cannot so much understand the sensitive and rational appetite; for these two appetites are not so contrary, but that in many things they agree well enough; and we are Enemies not only in our sensitive part to spiritual things, but [non-Latin text not transcribed], in our mind and rational part also; Col. 1.21. And some of the fruits of the flesh, which are afterward mention'd, ver. 19.20. (such as Idolatry, Heresies, &c.) cannot be referred to the sensitive part. But by these terms are either to be understood the unregenerate part of man; or rather, that carnal concupiscence which we derived from Adam, and is seated in our rational as well as sensitive appetite; which opposeth it self to the divine rule, and to the dictates and motions of the Spirit of God.

This concupiscence moveth strongly against the directions of the Spirit.

And the Holy Spirit of God dwelling in the Saints, moveth as potently against the propensions and inclinations of the flesh.

For they are two contrary principles, and work contrarily in their motions and inclinations.

So that even the best of Gods people cannot at all times do either what they should do, (according to the precept of the word,) or what they would do, according to the bent of their regenerate part.

Marginal references: Rom. 7.[illegible: 1 letter] & 8.6, 7.; Rom. 7.19.

18 But if ye be led by the spirit, ye are, not under the law .

To be led by the Spirit, and to walk in the Spirit, are the same thing; and differ only as the cause and the effect. To be under the law, is to be under the curse of it, or coaction of it, and an obligation to the performance of the ceremonial Law. The reason is, because the Spirit is a Spirit of Adoption and liberty; and where it is, it teacheth to serve the Lord without fear from a principle of freedom and ingenuity.

Marginal references: Rom. 6 & 8.2.

19 Now the works of the flesh are manifest which are these , adultery fornication , uncleanness , lasciviousness .

The products of the Natural inclinations and propensions in the heart of man:

He saith, these are manifest, the filthiness of them appears by the light of Nature, by the checks of conscience men meet with for them; or else it is manifest, that these actions are not from the Spirit of God, (because of their contrariety to the Divine Rule,) but are from the corrupt part of man; these (he saith) are

Adultery, or the defiling of our Neighbours Bed.

Fornication, which is the uncleanness of single persons each with other:

And all other species of uncleanness, or unclean conjunctions:

with whatsoever wanton carriage, gestures, or behaviour lead to these acts.

Marginal references: 1 Cor. [illegible: 1 letter] Jam. 3.[illegible: 1 letter]

20 Idolatry , witchcraft , hatred , variance , emulations , wrath , strife , seditions , heresies .

Either the worshipping of the Creature for God, or the worshipping of God in and by the creature, as by Images, &c.

The product of compacts with the Devil; by vertue of which, the persons so contracting are assisted by the power of evil Spirits to produce effects besides the ordinary course and order of Nature, and for the most part mischievous to others.

And not these gross crimes only are the fruits of the flesh, but also abiding hatred of our brethren in our hearts, enmities to others, (as the word signifieth.)

The result of which, are variances, mens quarrellings, and contendings one with another for little or no cause.

Emulations, peoples endeavouring to hinder others of such good things as they see them desirous of,

heats, and immoderate passions of men one against another,

a continual readiness and proneness to quarrelling;

dividing into parties; which in the State is called Sedition, in the Church Schisme:

Heresies, that is, differing and false opinions in the grand Doctrines of Religion.

21 Envyings , murders , drunkenness , revellings, and such like , of the which I tell you before , as I have also told you in time past , that they which do such things, shall not inherit the kingdom of God .

Repinings at that good which is enjoy'd by our Brethren.

unjust taking away the lives of others; with any actions tending, or subservient thereunto.

Immoderate drinkings,

immoderate eatings; all abuses of the creatures of God beyond necessity, or a moderate delight.

I tell you of it before the day of Judgment comes, when you will find that which I tell you to be truth.

As you know I have in my preaching to you in times past told you,

that they who ordinarily do these things, and do not only live in such practices, but dy without repentance for them, shall never be saved: 1 Cor. 6.9, 10. Rev. 21.7, 8, 9.

Marginal references: [illegible: 1 word]. 5.5. [illegible: 1 word]. [illegible: 1 letter].6. [illegible: 1 word]. 22.15.

22 But the fruit of the Spirit , is love , joy , peace , long suffering , gentleness , goodness , faith .

Those habits, which the Holy Spirit of God produceth in those in whom it dwelleth and worketh, with those acts which flow from them, as naturally as the Tree produceth its fruit; are;

Love to God, and to our Neighbours.

Ioy; the souls satisfaction in its union with God, as the greatest and highest good; with an actual rejoycing in Christ, and in what is for his Honour and Glory; called a rejoycing in the truth, 1. Cor. 13.6. and in the good of our brethren, Rom. 12.15. 1 Cor. 13.6.

Quietude of conscience, or peace with God, (of which peace of conscience is a copy,) and a peaceable disposition towards men opposed to strife, variance, emulations, &c.

Long suffering, opposed to an hastiness to revenge, and inclining us patiently to bear injuries.

Sweetness and kindness of temper, by which we accommodate our selves, and become mutually useful to each other.

A disposition in us to hurt none, but to do all the good we can to all.

By Faith seemeth here to be meant, truth in words, faithfulness in promises, and in dealings one with another.

Marginal references: [illegible: 1 word]. [illegible: 1 letter].9.

23 Meekness , temperance , against such there is no law .

Forbearance of passion, rash anger; and hastiness of Spirit.

A sober use of meats, drinks, apparel, or any thing wherein our senses are delighted. Many of these are moral vertues, and such as some have attained to by moral Discipline, the cultivating of their Natures by education, and moral Philosophy: Yet they are also the fruits of the Spirit of God; such as it doth alwayes work in the soules wherein it dwelleth, (though in different measures and degrees,) only the moral man, thus comporteth himself from principles of reason, shewing him the beauty and comliness of such a conversation, and aims no higher in it, than an happiness of converse in this life, his own honour and reputation. But the spiritual man doing the same things, aimeth at an higher end: (the glorifying of God, and saving his own soul▪) and doth these things from a fear of God, out of love to him, and out of Faith, (as seeing in them the will of God.)

Against such (saith the Apostle) there is no law. No law to accuse or to condemn them; for these are things which the Law commandeth to be done, and are acts of obedience to the Law. So as those who do these things are led by the Spirit, and are not under the condemning power or curse of the Law▪

Marginal references: [illegible: 1 word]. 1.9.

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

Those who are ingrafted into Christ by Faith, united to him, and so his members;

By vertue of a power derived from the cross of Christ, have got their unregenerate part in a great measure mortified.

With the inordinate desires, affections and passions of it, not that they have wholly put off these; (they are men still) but the inordinateness of them is corrected, mortified, and subdued.

Marginal references: Rom. 6.6. chap. 2.20.; Or, pass[illegible: 1 letter]ons.

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

If (as we profess) there is an union betwixt the Holy Spirit of God, and us, (so as that holy Spirit is to us the principle of our life, and we live more from him than from any principle in our selves.

Let us manage all our conversation according to the guidance and direction of the same Spirit. Operations naturally follow the principle of Life, from which they proceed, so that as those who only live in the flesh, walk in and after the flesh, and its inclination; so those who live in the Spirit, ought to produce, and will produce effects sutable to the cause of them▪ and the principle from which they flow.

Marginal references: Rom. 8.5.

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

Ambition or Vain glory is a natural corruption disposing us to boast and commend our selves, and to seek the honour and applause of men.

This is an effect of the former, disposing us out of hope of victory to challenge others to a contest with us. Or it may be understood, of provoking others by injuries and wrongs done them; which is contrary to the duty of Love.

Not repining at the good of others; either desiring their portion, or being troubled that they fare so well, Possibly this verse might more properly have been made the first of the next chapter, (as Luther maketh it,) where the Apostle goeth on ▪ pressing further spiritual duties common to all Christians.

Marginal references: Phil. 2.[illegible: 1 letter] ▪

Exhortation to Stedfastness; Persuasives to Stedfastness. (a. d. 56.)

1 Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith. 6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love. 7 Ye did run well; who did hinder you that ye should not obey the truth? 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none otherwise minded: but he that troubleth you shall bear his judgment, whosoever he be. 11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you.

In the former part of this chapter the apostle cautions the Galatians to take heed of the judaizing teachers, who endeavoured to bring them back under the bondage of the law. He had been arguing against them before, and had largely shown how contrary the principles and spirit of those teachers were to the spirit of the gospel; and now this is as it were the general inference or application of all that discourse. Since it appeared by what had been said that we can be justified only by faith in Jesus Christ, and not by the righteousness of the law, and that the law of Moses was no longer in force, nor Christians under any obligation to submit to it, therefore he would have them to stand fast in the liberty wherewith Christ hath made us free, and not to be again entangled with the yoke of bondage. Here observe, 1. Under the gospel we are enfranchised, we are brought into a state of liberty, wherein we are freed from the yoke of the ceremonial law and from the curse of the moral law; so that we are no longer tied to the observance of the one, nor tied up to the rigour of the other, which curses every one that continues not in all things written therein to do them, ch. iii. 10. 2. We owe this liberty to Jesus Christ. It is he who has made us free; by his merits he has satisfied the demands of the broken law, and by his authority as a king he has discharged us from the obligation of those carnal ordinances which were imposed on the Jews. And, 3. It is therefore our duty to stand fast in this liberty, constantly and faithfully to adhere to the gospel and to the liberty of it, and not to suffer ourselves, upon any consideration, to be again entangled in the yoke of bondage, nor persuaded to return back to the law of Moses. This is the general caution or exhortation, which in the following verses the apostle enforces by several reasons or arguments. As,

I. That their submitting to circumcision, and depending on the works of the law for righteousness, were an implicit contradiction of their faith as Christians and a forfeiture of all their advantages by Jesus Christ, v. 2-4. And here we may observe, 1. With what solemnity the apostle asserts and declares this: Behold, I Paul say unto you (v. 2), and he repeats it (v. 3), I testify unto you; as it he had said, "I, who have proved myself an apostle of Christ, and to have received my authority and instructions from him, do declare, and am ready to pawn my credit and reputation upon it, that if you be circumcised Christ shall profit you nothing, &c.," wherein he shows that what he was now saying was not only a matter of great importance, but what might be most assuredly depended on. He was so far from being a preacher of circumcision (as some might report him to be) that he looked upon it as a matter of the greatest consequence that they did not submit to it. 2. What it is which he so solemnly, and with so much assurance, declares; it is that, if they were circumcised, Christ would profit them nothing, &c. We are not to suppose that it is mere circumcision which the apostle is here speaking of, or that it was his design to say that none who are circumcised could have any benefit by Christ; for all the Old-Testament saints had been circumcised, and he himself had consented to the circumcising of Timothy. But he is to be understood as speaking of circumcision in the sense in which the judaizing teachers imposed it, who taught that except they were circumcised, and kept the law of Moses, they could not be saved, Acts xv. 1. That this is his meaning appears from v. 4, where he expresses the same thing by their being justified by the law, or seeking justification by the works of it. Now in this case, if they submitted to circumcision in this sense, he declares that Christ would profit them nothing, that they were debtors to do the whole law, that Christ had become of no effect to them, and that they were fallen from grace. From all these expressions it appears that thereby they renounced that way of justification which God had established; yea, that they laid themselves under an impossibility of being justified in his sight, for they became debtors to do the whole law, which required such an obedience as they were not capable of performing, and denounced a curse against those who failed in it, and therefore condemned, but could not justify them; and, consequently, that having thus revolted from Christ, and built their hopes upon the law, Christ would profit them nothing, nor be of any effect to them. Thus, as by being circumcised they renounced their Christianity, so they cut themselves off from all advantage by Christ; and therefore there was the greatest reason why they should stedfastly adhere to that doctrine which they had embraced, and not suffer themselves to be brought under this yoke of bondage. Note, (1.) Though Jesus Christ is able to save to the uttermost, yet there are multitudes whom he will profit nothing. (2.) All those who seek to be justified by the law do thereby render Christ of no effect to them. By building their hopes on the works of the law, they forfeit all their hopes from him; for he will not be the Saviour of any who will not own and rely upon him as their only Saviour.

II. To persuade them to stedfastness in the doctrine and liberty of the gospel, he sets before them his own example, and that of other Jews who had embraced the Christian religion, and acquaints them what their hopes were, namely, That through the Spirit they were waiting for the hope of righteousness by faith. Though they were Jews by nature, and had been bred up under the law, yet being, through the Spirit, brought to the knowledge of Christ, they had renounced all dependence on the works of the law, and looked for justification and salvation only by faith in him; and therefore it must needs be the greatest folly in those who had never been under the law to suffer themselves to be brought into subjection to it, and to found their hopes upon the works of it. Here we may observe, 1. What it is that Christians are waiting for: it is the hope of righteousness, by which we are chiefly to understand the happiness of the other world. This is called the hope of Christians, as it is the great object of their hope, which they are above every thing else desiring and pursuing; and the hope of righteousness, as their hopes of it are founded on righteousness, not their own, but that of our Lord Jesus: for, though a life of righteousness is the way that leads to this happiness, yet it is the righteousness of Christ alone which has procured it for us, and on account of which we can expect to be brought to the possession of it. 2. How they hope to obtain this happiness, namely, by faith, that is, in our Lord Jesus Christ, not by the works of the law, or any thing they can do to deserve it, but only by faith, receiving and relying upon him as the Lord our righteousness. It is in this way only that they expect either to be entitled to it here or possessed of it hereafter. And, 3. Whence it is that they are thus waiting for the hope of righteousness: it is through the Spirit. Herein they act under the direction and influence of the Holy Spirit; it is under his conduct, and by his assistance, that they are both persuaded and enabled to believe on Christ, and to look for the hope of righteousness through him. When the apostle thus represents the case of Christians, it is implied that if they expected to be justified and saved in any other way they were likely to meet with a disappointment, and therefore that they were greatly concerned to adhere to the doctrine of the gospel which they had embraced.

III. He argues from the nature and design of the Christian institution, which was to abolish the difference between Jew and Gentile, and to establish faith in Christ as the way of our acceptance with God. He tells them (v. 6) that in Christ Jesus, or under the gospel dispensation, neither circumcision availeth any thing nor uncircumcision. Though, while the legal state lasted, there was a difference put between Jew and Greek, between those who were and those who were not circumcised, the former being admitted to those privileges of the church of God from which the other were excluded, yet it was otherwise in the gospel state: Christ, who is the end of the law, having come, now it was neither here nor there whether a man were circumcised or uncircumcised; he was neither the better for the one nor the worse for the other, nor would either the one or the other recommend him to God; and therefore as their judaizing teachers were very unreasonable in imposing circumcision upon them, and obliging them to observe the law of Moses, so they must needs be very unwise in submitting to them herein. But, though he assures them that neither circumcision nor uncircumcision would avail to their acceptance with God, yet he informs them what would do so, and that is faith, which worketh by love: such a faith in Christ as discovers itself to be true and genuine by a sincere love to God and our neighbour. If they had this, it mattered not whether they were circumcised or uncircumcised, but with out it nothing else would stand them in any stead. Note, 1. No external privileges nor profession will avail to our acceptance with God, without a sincere faith in our Lord Jesus. 2. Faith, where it is true, is a working grace: it works by love, love to God and love to our brethren; and faith, thus working by love, is all in all in our Christianity.

IV. To recover them from their backslidings, and engage them to greater stedfastness for the future, he puts them in mind of their good beginnings, and calls upon them to consider whence it was that they were so much altered from what they had been, v. 7.

1. He tells them that they did run well; at their first setting out in Christianity they had behaved themselves very commendably, they had readily embraced the Christian religion, and discovered a becoming zeal in the ways and work of it; as in their baptism they were devoted to God, and had declared themselves the disciples of Christ, so their behaviour was agreeable to their character and profession. Note, (1.) The life of a Christian is a race, wherein he must run, and hold on, if he would obtain the prize. (2.) It is not enough that we run in this race, by a profession of Christianity, but we must run well, by living up to that profession. Thus these Christians had done for awhile, but they had been obstructed in their progress, and were either turned out of the way or at least made to flag and falter in it. Therefore,

2. He asks them, and calls upon them to ask themselves, Who did hinder you? How came it to pass that they did not hold on in the way wherein they had begun to run so well? He very well knew who they were, and what it was that hindered them; but he would have them to put the question to themselves, and seriously consider whether they had any good reason to hearken to those who gave them this disturbance, and whether what they offered was sufficient to justify them in their present conduct. Note, (1.) Many who set out fair in religion, and run well for awhile—run within the bounds appointed for the race, and run with zeal and alacrity too—are yet by some means or other hindered in their progress, or turned out of the way. (2.) It concerns those who have run well, but now begin either to turn out of the way or to tire in it, to enquire what it is that hinders them. Young converts must expect that Satan will be laying stumbling blocks in their way, and doing all he can to divert them from the course they are in; but, whenever they find themselves in danger of being turned out of it, they would do well to consider who it is that hinders them. Whoever they were that hindered these Christians, the apostle tells them that by hearkening to them they were kept from obeying the truth, and were thereby in danger of losing the benefit of what they had done in religion. The gospel which he had preached to them, and which they had embraced and professed, he assures them was the truth; it was therein only that the true way of justification and salvation was fully discovered, and, in order to their enjoying the advantage of it, it was necessary that they should obey it, that they should firmly adhere to it, and continue to govern their lives and hopes according to the directions of it. If therefore they should suffer themselves to be drawn away from it they must needs be guilty of the greatest weakness and folly. Note, [1.] The truth is not only to be believed, but to be obeyed, to be received not only in the light of it, but in the love and power of it. [2.] Those do not rightly obey the truth, who do not stedfastly adhere to it. [3.] There is the same reason for our obeying the truth that there was for our embracing it: and therefore those act very unreasonably who, when they have begun to run well in the Christian race, suffer themselves to be hindered, so as not to persevere in it.

V. He argues for their stedfastness in the faith and liberty of the gospel from the ill rise of that persuasion whereby they were drawn away from it (v. 8): This persuasion, says he, cometh not of him that calleth you. The opinion or persuasion of which the apostle here speaks was no doubt that of the necessity of their being circumcised, and keeping the law of Moses, or of their mixing the works of the law with faith in Christ in the business of justification. This was what the judaizing teachers endeavoured to impose upon them, and what they had too easily fallen into. To convince them of their folly herein, he tells them that this persuasion did not come of him that called them, that is, either of God, by whose authority the gospel had been preached to them and they had been called into the fellowship of it, or of the apostle himself, who had been employed as the instrument of calling them hereunto. It could not come from God, for it was contrary to that way of justification and salvation which he had established; nor could they have received it from Paul himself; for, whatever some might pretend, he had all along been an opposer and not a preacher of circumcision, and, if in any instance he had submitted to it for the sake of peace, yet he had never pressed the use of it upon Christians, much less imposed it upon them as necessary to salvation. Since then this persuasion did not come of him that had called them, he leaves them to judge whence it must arise, and sufficiently intimates that it could be owing to none but Satan and his instruments, who by this means were endeavouring to overthrow their faith and obstruct the progress of the gospel, and therefore that the Galatians had every reason to reject it, and to continue stedfast in the truth which they had before embraced. Note, 1. In order to our judging aright of the different persuasions in religion which there are among Christians, it concerns us to enquire whether they come of him that calleth us, whether or no they are founded upon the authority of Christ and his apostles. 2. If, upon enquiry, they appear to have no such foundation, how forward soever others may be to impose them upon us, we should by no means submit to them, but reject them.

VI. The danger there was of the spreading of this infection, and the ill influence it might have upon others, are a further argument which the apostle urges against their complying with their false teachers in what they would impose on them. It is possible that, to extenuate their fault, they might be ready to say that there were but few of those teachers among them who endeavoured to draw them into this persuasion and practice, or that they were only some smaller matters wherein they complied with them—that though they submitted to be circumcised, and to observe some few rites of the Jewish laws, yet they had by no means renounced their Christianity and gone over to Judaism. Or, suppose their complying thus far was as faulty as he could represent it, yet perhaps they might further say that there were but few among them who had done so, and therefore he needed not be so much concerned about it. Now, to obviate such pretences as these, and to convince them that there was more danger in it than they were aware of, he tells them (v. 9) that a little leaven leaveneth the whole lump—that the whole lump of Christianity may be tainted and corrupted by one such erroneous principle, or that the whole lump of the Christian society may be infected by one member of it, and therefore that they were greatly concerned not to yield in this single instance, or, if any had done so, to endeavour by all proper methods to purge out the infection from among them. Note, It is dangerous for Christian churches to encourage those among them who entertain, especially who set themselves to propagate, destructive errors. This was the case here. The doctrine which the false teachers were industrious to spread, and which some in these churches had been drawn into, was subversive of Christianity itself, as the apostle had before shown; and therefore, though the number either of the one or the other of these might be but small, yet, considering the fatal tendency of it and the corruption of human nature, whereby others were too much disposed to be infected with it, he would not have them on that account to be easy and unconcerned, but remember that a little leaven leaveneth the whole lump. If these were indulged the contagion might soon spread further and wider; and, if they suffered themselves to be imposed upon in this instance, it might soon issue in the utter ruin of the truth and liberty of the gospel.

VII. That he might conciliate the greater regard to what he had said, he expresses the hopes he had concerning them (v. 10): I have confidence in you, says he, through the Lord, that you will be none otherwise minded. Though he had many fears and doubts about them (which was the occasion of his using so much plainness and freedom with them), yet he hoped that through the blessing of God upon what he had written they might be brought to be of the same mind with him, and to own and abide by that truth and that liberty of the gospel which he had preached to them, and was now endeavouring to confirm them in. Herein he teaches us that we ought to hope the best even of those concerning whom we have cause to fear the worst. That they might be the less offended at the reproofs he had given them for their unstedfastness in the faith, he lays the blame of it more upon others than themselves; for he adds, But he that troubleth you shall bear his judgment, whosoever he be. He was sensible that there were some that troubled them, and would pervert the gospel of Christ (as ch. i. 7), and possibly he may point to some one particular man who was more busy and forward than others, and might be the chief instrument of the disorder that was among them; and to this he imputes their defection or inconstancy more than to any thing in themselves. This may give us occasion to observe that, in reproving sin and error, we should always distinguish between the leaders and the led, such as set themselves to draw others thereinto and such as are drawn aside by them. Thus the apostle softens and alleviates the fault of these Christians, even while he is reproving them, that he might the better persuade them to return to, and stand fast in, the liberty wherewith Christ had made them free: but as for him or those that troubled them, whoever he or they were, he declares they should bear their judgment, he did not doubt but God would deal with them according to their deserts, and out of his just indignation against them, as enemies of Christ and his church, he wishes that they were even cut off—not cut off from Christ and all hopes of salvation by him, but cut off by the censures of the church, which ought to witness against those teachers who thus corrupted the purity of the gospel. Those, whether ministers or others, who set themselves to overthrow the faith of the gospel, and disturb the peace of Christians, do thereby forfeit the privileges of Christian communion and deserve to be cut off from them.

VIII. To dissuade these Christians from hearkening to their judaizing teachers, and to recover them from the ill impressions they had made upon them, he represents them as men who had used very base and disingenuous methods to compass their designs, for they had misrepresented him, that they might the more easily gain their ends upon them. That which they were endeavouring was to bring them to submit to circumcision, and to mix Judaism with their Christianity; and, the better to accomplish this design, they had given out among them that Paul himself was a preacher of circumcision: for when he says (v. 11), And I brethren, if I yet preach circumcision, it plainly appears that they had reported him to have done so, and that they had made use of this as an argument to prevail with the Galatians to submit to it. It is probable that they grounded this report upon his having circumcised Timothy, Acts xvi. 3. But, though for good reasons he had yielded to circumcision in that instance, yet that he was a preacher of it, and especially in that sense wherein they imposed it, he utterly denies. To prove the injustice of that charge upon him, he offers such arguments as, if they would allow themselves to consider, could not fail to convince them of it. 1. If he would have preached circumcision, he might have avoided persecution. If I yet preach circumcision, says he, why do I yet suffer persecution? It was evident, and they could not but be sensible of it, that he was hated and persecuted by the Jews; but what account could be given of this their behaviour towards him, if he had so far symbolized with them as to preach up circumcision, and the observance of the law of Moses, as necessary to salvation? This was the great point they were contending for; and, if he had fallen in with them herein, instead of being exposed to their rage he might have been received into their favour. When therefore he was suffering persecution from them, this was a plain evidence that he had not complied with them; yea, that he was so far from preaching the doctrine he was charged with, that, rather than do so, he was willing to expose himself to the greatest hazards. 2. If he had yielded to the Jews herein, then would the offence of the cross have ceased. They would not have taken so much offence against the doctrine of Christianity as they did, nor would he and others have been exposed to so much suffering on the account of it as they were. He informs us (1 Cor. i. 23) that the preaching of the cross of Christ (or the doctrine of justification and salvation only by faith in Christ crucified) was to the Jews a stumbling-block. That which they were most offended at in Christianity was, that thereby circumcision, and the whole frame of the legal administration, were set aside, as no longer in force. This raised their greatest outcries against it, and stirred them up to oppose and persecute the professors of it. Now if Paul and others could have given into this opinion, that circumcision was still to be retained, and the observance of the law of Moses joined with faith in Christ as necessary to salvation, then their offence against it would have been in a great measure removed, and they might have avoided the sufferings they underwent for the sake of it. But though others, and particularly those who were so forward to asperse him as a preacher of this doctrine, could easily come into it, yet so could not he. He rather chose to hazard his ease and credit, yea his very life itself, than thus to corrupt the truth and give up the liberty of the gospel. Hence it was that the Jews continued to be so much offended against Christianity, and against him as the preacher of it. Thus the apostle clears himself from the unjust reproach which his enemies had cast upon him, and at the same time shows how little regard was due to those men who could treat him in such an injurious manner, and how much reason he had to wish that they were even cut off.

Practical Godliness Enforced; Works of the Flesh and of the Spirit; The Fruits of the Spirit. (a. d. 56.)

13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another. 16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance: against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another.

In the latter part of this chapter the apostle comes to exhort these Christians to serious practical godliness, as the best antidote against the snares of the false teachers. Two things especially he presses upon them:—

I. That they should not strive with one another, but love one another. He tells them (v. 13) that they had been called unto liberty, and he would have them to stand fast in the liberty wherewith Christ had made them free; but yet he would have them be very careful that they did not use this liberty as an occasion to the flesh—that they did not thence take occasion to indulge themselves in any corrupt affections and practices, and particularly such as might create distance and disaffection, and be the ground of quarrels and contentions among them: but, on the contrary, he would have them by love to serve one another, to maintain that mutual love and affection which, notwithstanding any minor differences there might be among them, would dispose them to all those offices of respect and kindness to each other which the Christian religion obliged them to. Note, 1. The liberty we enjoy as Christians is not a licentious liberty: though Christ has redeemed us from the curse of the law, yet he has not freed us from the obligation of it; the gospel is a doctrine according to godliness (1 Tim. vi. 3), and is so far from giving the least countenance to sin that it lays us under the strongest obligations to avoid and subdue it. 2. Though we ought to stand fast in our Christian liberty, yet we should not insist upon it to the breach of Christian charity; we should not use it as an occasion of strife and contention with our fellow Christians, who may be differently minded from us, but should always maintain such a temper towards each other as may dispose us by love to serve one another. To this the apostle endeavours to persuade these Christians, and there are two considerations which he sets before them for this purpose:— (1.) That all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself, v. 14. Love is the sum of the whole law; as love to God comprises the duties of the first table, so love to our neighbour those of the second. The apostle takes notice of the latter here, because he is speaking of their behaviour towards one another; and, when he makes use of this as an argument to persuade them to mutual love, he intimates both that this would be a good evidence of their sincerity in religion and also the most likely means of rooting out those dissensions and divisions that were among them. It will appear that we are the disciples of Christ indeed when we have love one to another (John xiii. 35); and, where this temper is kept up, if it do not wholly extinguish those unhappy discords that are among Christians, yet at least it will so far accommodate them that the fatal consequences of them will be prevented. (2.) The sad and dangerous tendency of a contrary behaviour (v. 15): But, says he, if instead of serving one another in love, and therein fulfilling the law of God, you bite and devour one another, take heed that you be not consumed one of another. If, instead of acting like men and Christians, they would behave themselves more like brute beasts, in tearing and rending one another, they could expect nothing as the consequence of it, but that they would be consumed one of another; and therefore they had the greatest reason not to indulge themselves in such quarrels and animosities. Note, Mutual strifes among brethren, if persisted in, are likely to prove a common ruin; those that devour one another are in a fair way to be consumed one of another. Christian churches cannot be ruined but by their own hands; but if Christians, who should be helps to one another and a joy one to another, be as brute beasts, biting and devouring each other, what can be expected but that the God of love should deny his grace to them, and the Spirit of love should depart from them, and that the evil spirit, who seeks the destruction of them all, should prevail?

II. That they should all strive against sin; and happy would it be for the church if Christians would let all their quarrels be swallowed up of this, even a quarrel against sin—if, instead of biting and devouring one another on account of their different opinions, they would all set themselves against sin in themselves and the places where they live. This is what we are chiefly concerned to fight against, and that which above every thing else we should make it our business to oppose and suppress. To excite Christians hereunto, and to assist them herein, the apostle shows,

1. That there is in every one a struggle between the flesh and the spirit (v. 17): The flesh (the corrupt and carnal part of us) lusts (strives and struggles with strength and vigour) against the spirit: it opposes all the motions of the Spirit, and resists every thing that is spiritual. On the other hand, the spirit (the renewed part of us) strives against the flesh, and opposes the will and desire of it: and hence it comes to pass that we cannot do the things that we would. As the principle of grace in us will not suffer us to do all the evil which our corrupt nature would prompt us to, so neither can we do all the good that we would, by reason of the oppositions we meet with from that corrupt and carnal principle. Even as in a natural man there is something of this struggle (the convictions of his conscience and the corruption of his own heart strive with one another; his convictions would suppress his corruptions, and his corruptions silence his convictions), so in a renewed man, where there is something of a good principle, there is a struggle between the old nature and the new nature, the remainders of sin and the beginnings of grace; and this Christians must expect will be their exercise as long as they continue in this world.

2. That it is our duty and interest in this struggle to side with the better part, to side with our convictions against our corruptions and with our graces against our lusts. This the apostle represents as our duty, and directs us to the most effectual means of success in it. If it should be asked, What course must we take that the better interest may get the better? he gives us this one general rule, which, if duly observed, would be the most sovereign remedy against the prevalence of corruption; and that is to walk in the Spirit (v. 16): This I say, then, Walk in the Spirit, and you shall not fulfil the lust of the flesh. By the Spirit here may be meant either the Holy Spirit himself, who condescends to dwell in the hearts of those whom he has renewed and sanctified, to guide and assist them in the way of their duty, or that gracious principle which he implants in the souls of his people and which lusts against the flesh, as that corrupt principle which still remains in them does against it. Accordingly the duty here recommended to us is that we set ourselves to act under the guidance and influence of the blessed Spirit, and agreeably to the motions and tendency of the new nature in us; and, if this be our care in the ordinary course and tenour of our lives, we may depend upon it that, though we may not be freed from the stirrings and oppositions of our corrupt nature, we shall be kept from fulfilling it in the lusts thereof; so that though it remain in us, yet it shall not obtain a dominion over us. Note, The best antidote against the poison of sin is to walk in the Spirit, to be much in conversing with spiritual things, to mind the things of the soul, which is the spiritual part of man, more than those of the body, which is his carnal part, to commit ourselves to the guidance of the word, wherein the Holy Spirit makes known the will of God concerning us, and in the way of our duty to act in a dependence on his aids and influences. And, as this would be the best means of preserving them from fulfilling the lusts of the flesh, so it would be a good evidence that they were Christians indeed; for, says the apostle (v. 18), If you be led by the Spirit, you are not under the law. As if he had said, "You must expect a struggle between flesh and spirit as long as you are in the world, that the flesh will be lusting against the spirit as well as the spirit against the flesh; but if, in the prevailing bent and tenour of your lives, you be led by the Spirit,—if you act under the guidance and government of the Holy Spirit and of that spiritual nature and disposition he has wrought in you,—if you make the word of God your rule and the grace of God your principle,—it will hence appear that you are not under the law, not under the condemning, though you are still under the commanding, power of it; for there is now no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit; and as many as are led by the Spirit of God, they are the sons of God," Rom. viii. 1-14.

3. The apostle specifies the works of the flesh, which must be watched against and mortified, and the fruits of the Spirit, which must be cherished and brought forth (v. 19, &c.); and by specifying particulars he further illustrates what he is here upon. (1.) He begins with the works of the flesh, which, as they are many, so they are manifest. It is past dispute that the things he here speaks of are the works of the flesh, or the product of corrupt and depraved nature; most of them are condemned by the light of nature itself, and all of them by the light of scripture. The particulars he specifies are of various sorts; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness, by which are meant not only the gross acts of these sins, but all such thoughts, and words, and actions, as have a tendency towards the great transgression. Some are sins against the first and second commandments, as idolatry and witchcraft. Others are sins against our neighbour, and contrary to the royal law of brotherly love, such as hatred, variance, emulations, wrath, strife, which too often occasion seditions, heresies, envyings, and sometimes break out into murders, not only of the names and reputation, but even of the very lives, of our fellow-creatures. Others are sins against ourselves, such as drunkenness and revellings; and he concludes the catalogue with an et cetera, and gives fair warning to all to take care of them, as they hope to see the face of God with comfort. Of these and such like, says he, I tell you before, as I have also told you in times past, that those who do such things, how much soever they may flatter themselves with vain hopes, shall not inherit the kingdom of God. These are sins which will undoubtedly shut men out of heaven. The world of spirits can never be comfortable to those who plunge themselves in the filth of the flesh; nor will the righteous and holy God ever admit such into his favour and presence, unless they be first washed and sanctified, and justified in the name of our Lord Jesus, and by the Spirit of our God, 1 Cor. vi. 11. (2.) He specifies the fruits of the Spirit, or the renewed nature, which as Christians we are concerned to bring forth, v. 22, 23. And here we may observe that as sin is called the work of the flesh, because the flesh, or corrupt nature, is the principle that moves and excites men to it, so grace is said to be the fruit of the Spirit, because it wholly proceeds from the Spirit, as the fruit does from the root: and whereas before the apostle had chiefly specified those works of the flesh which were not only hurtful to men themselves but tended to make them so to one another, so here he chiefly takes notice of those fruits of the Spirit which had a tendency to make Christians agreeable one to another, as well as easy to themselves; and this was very suitable to the caution or exhortation he had before given (v. 13), that they should not use their liberty as an occasion to the flesh, but by love serve one another. He particularly recommends to us, love, to God especially, and to one another for his sake,—joy, by which may be understood cheerfulness in conversation with our friends, or rather a constant delight in God,—peace, with God and conscience, or a peaceableness of temper and behaviour towards others,—long-suffering, patience to defer anger, and a contentedness to bear injuries,—gentleness, such a sweetness of temper, and especially towards our inferiors, as disposes us to be affable and courteous, and easy to be entreated when any have wronged us,—goodness (kindness, beneficence), which shows itself in a readiness to do good to all as we have opportunity,—faith, fidelity, justice, and honesty, in what we profess and promise to others,—meekness, wherewith to govern our passions and resentments, so as not to be easily provoked, and, when we are so, to be soon pacified,—and temperance, in meat and drink, and other enjoyments of life, so as not to be excessive and immoderate in the use of them. Concerning these things, or those in whom these fruits of the Spirit are found, the apostle says, There is no law against them, to condemn and punish them. Yea, hence it appears that they are not under the law, but under grace; for these fruits of the Spirit, in whomsoever they are found, plainly show that such are led by the Spirit, and consequently that they are not under the law, as v. 18. And as, by specifying these works of the flesh and fruits of the Spirit, the apostle directs us both what we are to avoid and oppose and what we are to cherish and cultivate, so (v. 24) he informs us that this is the sincere care and endeavour of all real Christians: And those that are Christ's, says he (those who are Christians indeed, not only in show and profession, but in sincerity and truth), have crucified the flesh with the affections and lusts. As in their baptism they were obliged hereunto (for, being baptized into Christ, they were baptized into his death, Rom. vi. 3), so they are now sincerely employing themselves herein, and, in conformity to their Lord and head, are endeavouring to die unto sin, as he had died for it. They have not yet obtained a complete victory over it; they have still flesh as well as Spirit in them, and that has its affections and lusts, which continue to give them no little disturbance, but as it does not now reign in their mortal bodies, so as that they obey it in the lusts thereof (Rom. vi. 12), so they are seeking the utter ruin and destruction of it, and to put it to the same shameful and ignominious, though lingering death, which our Lord Jesus underwent for our sakes. Note, If we should approve ourselves to be Christ's, such as are united to him and interested in him, we must make it our constant care and business to crucify the flesh with its corrupt affections and lusts. Christ will never own those as his who yield themselves the servants of sin. But though the apostle here only mentions the crucifying of the flesh with the affections and lusts, as the care and character of real Christians, yet, no doubt, it is also implied that, on the other hand, we should show forth those fruits of the Spirit which he had just before been specifying; this is no less our duty than that, nor is it less necessary to evidence our sincerity in religion. It is not enough that we cease to do evil, but we must learn to do well. Our Christianity obliges us not only to die unto sin, but to live unto righteousness; not only to oppose the works of the flesh, but to bring forth the fruits of the Spirit too. If therefore we would make it appear that we do indeed belong to Christ, this must be our sincere care and endeavour as well as the other; and that it was the design of the apostle to represent both the one and the other of these as our duty, and as necessary to support our character as Christians, may be gathered from what follows (v. 25), where he adds, If we live in the Spirit, let us also walk in the Spirit; that is, "If we profess to have received the Spirit of Christ, or that we are renewed in the Spirit of Christ, or that we are renewed in the spirit of our minds, and endued with a principle of spiritual life, let us make it appear by the proper fruits of the Spirit in our lives." He had before told us that the Spirit of Christ is a privilege bestowed on all the children of God, ch. iv. 6. "Now," says he, "if we profess to be of this number, and as such to have obtained this privilege, let us show it by a temper and behaviour agreeable hereunto; let us evidence our good principles by good practices." Our conversation will always be answerable to the principle which we are under the guidance and government of: as those that are after the flesh do mind the things of the flesh, so those that are after the Spirit do mind the things of the Spirit, Rom. viii. 5. If therefore we would have it appear that we are Christ's, and that we are partakers of his Spirit, it must be by our walking not after the flesh, but after the spirit. We must set ourselves in good earnest both to mortify the deeds of the body, and to walk in newness of life.

4. The apostle concludes this chapter with a caution against pride and envy, v. 26. He had before been exhorting these Christians by love to serve one another (v. 13), and had put them in mind of what would be the consequence if, instead of that, they did bite and devour one another, v. 15. Now, as a means of engaging them to the one and preserving them from the other of these, he here cautions them against being desirous of vain-glory, or giving way to an undue affectation of the esteem and applause of men, because this, if it were indulged, would certainly lead them to provoke one another and to envy one another. As far as this temper prevails among Christians, they will be ready to slight and despise those whom they look upon as inferior to them, and to be put out of humour if they are denied that respect which they think is their due from them, and they will also be apt to envy those by whom their reputation is in any danger of being lessened: and thus a foundation is laid for those quarrels and contentions which, as they are inconsistent with that love which Christians ought to maintain towards each other, so they are greatly prejudicial to the honour and interest of religion itself. This therefore the apostle would have us by all means to watch against. Note, (1.) The glory which comes from men is vain-glory, which, instead of being desirous of, we should be dead to. (2.) An undue regard to the approbation and applause of men is one great ground of the unhappy strifes and contentions that exist among Christians.

CHAP. V. Verſe 1. Be not again entangled]

AS oxen tied to the yoke, Thoſe that followed Iudas Galileus, [non-Latin text not transcribed] Act. 5.37. choſe rather to undergo any death, then to be in ſubjection to any mortall. If civil ſervitude be ſo grievous,Ioſeph. 1.18. c. 2 what ought ſpirituall to be? Thoſe poor miſled and muzled ſouls that are held captive in the Popes dark dungeon, have an ill time of it. Ever ſince, being reconciled to the Roman Church, I ſubjected my ſelf and my Kingdoms (ſaid King Iohn of England) to the Popes authority, never any thing went well with me,Nulla mihiprospera, ſed omnia aſverſa evensrunt. but all againſt me.

Verſe 2. Behold I Paul] q. d. As true as I am Paul, and do write theſe things.

Christ ſhall profit you nothing] For he profits none, but thoſe that are found in him, not having their own righteouſneſſe, which is of the law, but that which is through the faith of Chriſt, the righteouſnes which is of God through faith, Phil. 3.9. As Pharaoh ſaid of the Iſraelites, they are intangled in the Land, the wildernes hath ſhut them in, Exo. 14.3. So may it be ſaid of Phariſaicall and Popiſh Juſticiaries, they are entangled in the fond conceits of their own righteouſneſſe, they cannot come to Chriſt. A man will never truly deſire Chriſt, till ſoundly ſhaken, Hag 2.7.

Verſe 3. That he is a debtour] viz. If he be circumciſed with an opinion of meriting thereby. Chriſt will be our ſole Saviour, or none; he will not mingle his precious bloud with our p[illegible: 2 letters]ddle-ſtuff.

Verſe 4. Chriſt is become of none effect] Woe then to Popiſh merit-mongers. William Wickum, founder of New-colledge,Parc[illegible: 1 letter]biſt pro. fan medul. D Vſher on Eph. 4.13. though he did many good works, yet he profeſſed he truſted to Jeſus Chriſt alone for ſalvation. So did Charles the fife Emperour of Germany. So did many of our fore-fathers in times of Popery.

Ye are fallen from grace] It cannot hence be concluded, that the Apoſtle ſpeaks conditionally, and it may be underſtood of the true Doctrine of Gods free-grace.

Verſe 5.Erigito ſcalam, Aceſi & ſol[illegible: 2 letters] [illegible: 1 letter]ſtendito For we through the spirit] We Apoſtles hope for righteouſneſſe by faith. If you will go to heaven any other way, you muſt erect a ladder, and go up alone, as Conſtantine ſaid to Aceſius the Novatian heretike.

Verſe 6. Neither circumciſion] Unregenerate Iſrael is as Ethiopia, Amos 9.7.

But faith that worketh] Iuſtificamur tribus modis. Effectivè à Deo, apprehenſivè à fide, declarativè ab operibus. Faith juſtifies the man, and works juſtifie faith.

Verſe 7. Ye did run well] Why do ye now ſtop or ſtep back? Tutius recurrere, Reuſner Symb. quam malè currere, was the Emperour Philips ſymboll. Better run back, then run amiſſe: for in this caſe, He that haſteth with his feet, ſinneth, Prov. 19.2. But to run well till a man ſweats, and then to ſit down, and take cold, may cauſe a conſumption.

Verſe 8. This perſwaſion] Sectaries and ſeducers have a ſtrange art in perſwading, [non-Latin text not transcribed]. Coloſ. 2.4. And although we thinke our ſelves able enough to anſwer and withſtand their arguments, yet it is dangerous dealing with them. The Valentinian heretikes had a trick to perſwade before they taught. Arrius could cogge a die,Tertullian. and cozen the ſimple and needleſſe hearer.

Verſe 9. A little leven] viz. Of falſe doctrine, Mat. 16.6. See the Note there.

Verſe 10. But he that troubleth you] That hereſiarch, or ring-leader of the faction. the Beaſt and the falſe-prophet, are taken and caſt alive into a lake, &c. when the common ſort ſeduced by them had an eaſier judgement, Revel. 19.20, 21.

Verſe 11. Why do I yet ſuffer perſecution] From the Jews zealous of the Law. It is well obſerved, that the nearer any are unto a conjunction in matters of religion, and yet ſome difference retained,D. Day upon 1 Cor. 16.[illegible: 1 letter]. the deeper is the hatred. A Jew hates a Chriſtian, worſe then he doth a Turk or Pagan. A Papiſt hates a Proteſtant worſe then he doth a Jew, &c. Non circumcidantur modò, ſed & abſcindantur. Chryſ. [non-Latin text not transcribed].

Verſe 12. I would they were even cut] Not circumciſed only, cut round, but cut off.

That trouble you] That turn you upſide down, or that turn you out of houſe and home.

Verſe 13. Only uſe not your liberty] In maxima libertate, minima licentia. Therefore are men the worſe, becauſe they ſhould be better. Chriſt came to call ſinners, not to licentiouſneſſe, but to repentance, Mar. 2.17. to take his yoke upon them, Mat. 11.29. to hire out their members ſervants to righteouſneſſe, Rom. 6.16. Hence it is, that as S. Pauls Epiſtles largely prove free election and juſtification by Chriſt: So the Epiſtles of Iames, Peter, and Iohn, preſſe to love and new obedience, leſt any ſhould argue from mercy to liberty.

Verſe 14. For all the law] i. e. All the ſecond table.Primo praecepto reliquorum omnium obſervantia praecipitur. Luther. The Scripture oft appropriateth the Law to the ſecond Table, as Rom. 13.8. Epheſ. 6.2. &c. A man muſt exerciſe the firſt table in the ſecond, the duties of his generall calling in his particular calling. In the firſt Commandement, ſaith Luther, the keeping of all the law is enjoyned. Neither can any one love his neighbour as himſelf, but he that loves God above all.

Verſe 15. But if ye bite, &c.] Si collidimur, frangimur. If we claſh, we break. Diſſolution is the daughter of diſſenſion, Camer. Medit. hiſt cent. 2. ſaid Nazianzen. The Turks pray to God to keep the Chriſtians at variance. Iſraelites in Aegypt vexed one another: And Chriſtians, as if they wanted enemies, ſlie in one anothers faces. This is a ſad fore-token of a deadly conſumption.

Verſe 16. This I ſay then] For an antidote againſt abuſe of Chriſtian liberty. Set the Spirit, as Pharaoh did Ioſeph, upon the chief Charet of your hearts, and let all be at his beck and check.

Verſe 17. For the fleſh luſteth] Every new man is two men. What can a man ſee in the Shulamite, but as the appearance of two Armies, Cant. 6.13? Theſe maintain civil broils within her, as the two babes did in Rebecca's womb. All was jolly quiet at Epheſus, till Paul came thither: But then there aroſe no ſmall ſtir about that way, Act. 19.23. So is there in the good ſoul, &c.

So that ye cannot doe the things, &c.] As ye cannot doe the good that ye would, becauſe of the fleſh (Rom. 7.21. ſomething lay at the fountain-head, and ſtopt it) ſo neither can ye do the evil that ye would, becauſe of the Spirit. In which reſpect, ſetting the ingratitude aſide, the ſins of godly men are leſſe then of others: becauſe the fleſh cannot carry it without ſome counter-buffs.

Verſe 18. Ye are not under the Law] For where the ſpirit is, there is liberty, from the rigour, irritation, and malediction of the Law.

Verſe 19. Now the works of the fleſh] Sinners are ſore labourers; wicked men great workmen, Would they take but half that pains for heaven that they do for hell, they could not, likely, miſſe of it.Gnama[illegible: 1 letter]. [non-Latin text not transcribed]. The Hebrew and Greek words for ſinne import labour.

Are manifest] They lie above ground, and are condemned by the light of nature. [non-Latin text not transcribed]. Wicked men alſo hang out their ſins to the ſight of the Sun, Iſa. 3 9.

Verſe 20. Idolatry] This is fitly ſet after thoſe fleſhly ſins, as commonly accompanied with them, 1 Cor. 10.7, 8. Sir Walter Rawleigh knew what he ſaid, that were he to chuſe a religion for licentious liberty and laſciviouſneſſe, he would chuſe the Popiſh religion.

Verſe 21. Murthers, drunkenneſſe] This is oft the mother of murther.Sueton. Domitius the father of Nero, ſlew Liberius an honeſt man, becauſe he refuſed to drink ſo much as he commanded him. Alexander killed many of his dear friends in his drunkenneſſe, whom he would have revived again (but could not) with his own heart-bloud. Once he invited a company to ſupper, and provided a crown of 180. pounds to be given to thoſe that drank moſt. One and fourty killed themſelves with drinking to get that crown.

Verſe 22. The fruits of the spirit] The ſpirit of grace are thoſe two golden pipes, Zach. 4. thorow which the two olive-branches empty out of themſelves the golden oils of all precious graces into the Candleſtick, the Church: Hence grace is here and elſwhere called the fruits of the ſpirit, pleaſant fruits, Cant. 4.16. and 6.2. Ioh. 15.16.

Long-ſuffering] It hath been queſtioned by ſome, whether a man can be long-ſuffering, Sine anxilio gratiae, without the help of grace. Aquin 2.2. q. 136 [non-Latin text not transcribed]. But that which is right, is a fruit of the ſpirit.

Gentleneſſe] Gr. Ʋſefulneſſe, ſweetneſſe.

Faith] That is, Faithfulneſſe, as Mat. 23.23. 1 Tim. 5.12. Tit. 2.10.

Verſe 23. Meekneſſe, temperance] Queen Elizabeth was famous for theſe two vertues. King Edward 6.Camd Eliſab. called her by no other name, then his ſweet ſister Temperance. She did ſeldome eat but one ſort of meat, roſe ever with an appetite, and lived about 70. years. Next to the holy Scripture, ſhe preferr'd (as the beſt piece) Seneca's book of clemency. S. W. Vaughan. When ſhe ſaid, that book had done her much good, yea, ſaid one, but it hath done your ſubjects much hurt.M. H[illegible: 2 letters]rick[illegible: 1 letter] 3. Sermons.

Against ſuch there is no law] 1 Tim. 1.9. As, for the works of the fleſh, there is no Goſpel.

Verſe 24. And they that are Chriſts] When Chriſt came in the fleſh, we crucified him: when he comes into our hearts, he crucifies us.

Have crucified the fleſh] To crucifie is not abſolutely and out-right to kill; Crucifixion is a lingring death, no member being free from pain. If then we ſo repent of ſin (as that which crucified Chriſt) we ſo pierce the old man, that we are ſure he will die of it, though he be not preſently dead, this is mortification. Thoſe beaſts, Dan. 7.12. had their dominion taken away, and yet their lives were prolonged for a ſeaſon.

With the affections] Sinfull, ſudden paſſions.

And luſts] More deeply rooted in our natures, and ſo, not ſo eaſily overcome.

Verſe 25. If we live in the Spirit] Spirituall men only are heirs of life, 1 Peter 3.7. all other are dead in treſpaſſes.

Let us walk] Walk orderly by line, and by rule, march in rank, [non-Latin text not transcribed]. &c. Life conſiſts in action. Life, ſaith the Philoſopher, is ſuch a faculty as whereby creatures move themſelves in their own places. The godly eſteem of life by that ſtirring they finde in their ſouls: as elſe they lament, as over a dead ſoul, Iſa. 38.15, 16.

Verſe 26. Let us not be deſirous of vain-glory] Ingens dulcedo gloriae (ſaith Aeneas Sylvius:) faciliùs contemnenda dicitur, quam contemnitur. It was this vice that rai[illegible: 1 letter]ed ſo much trouble in Germany betwixt Luther and Carolostadius, and that bred the Sacramentary war, that is not yet ended. It was a ſaying of Luther, From a vain-glorious Doctour, from a contentious Paſtour, and from unprofitable Queſtions, the good Lord deliver his Church.

Stand fast therefore. Be firm and unwavering. This verse properly belongs to the previous chapter, and should not have been separated from it. The sense is, that they were to be firm and unyielding in maintaining the great principles of Christian liberty. They had been freed from the bondage of rites and ceremonies; and they should by no means, and in no form, yield to them again.

In the liberty, etc. Comp. Jn 8:32,36, Rom 6:18. Gal 4:3.

And be not entangled again. Tindal renders this, "And wrap not yourselves again." The sense is, do not again allow such a yoke to be put on you; do not again become slaves to any rites, and customs, and habits.

The yoke of bondage. Of servitude to the Jewish laws. Acts 15:10.

(a) "Stand fast" Eph 6:14 (b) "the liberty" Jn 7:32,36, Acts 15:10, Rom 6:18

Behold, I Paul say unto you. I, who at first preached the gospel to you; I, too, who have been circumcised, and who was formerly a strenuous asserter of the necessity of observing the laws of Moses; and I, too, who am charged Gal 5:11 with still preaching the necessity of circumcision, now solemnly say to you, that if you are circumcised with a view to being justified by that, in whole or in part, it amounts to a rejection of the doctrine of justification by Christ, and an entire apostasy from him. He is to be "a whole Saviour." No one is to share with him in the honour of saving men; and no rite, no custom, no observance of law, is to divide the honour with his death. The design of Paul is to give them the most solemn assurance on this point; and by his own authority and experience to guard them from the danger, and to put the matter to rest.

That if ye be circumcised. This must be understood with reference to the subject under consideration. If you are circumcised with such a view as is maintained by the false teachers that have come among you; that is, with an idea that it is necessary in order to your justification. He evidently did not mean that if any of them had been circumcised before their conversion to Christianity; nor could he mean to say that circumcision, in all cases, amounted to a rejection of Christianity, for he had himself procured the circumcision of Timothy, Acts 16:3. If it was done, as it was then, for prudential considerations, and with a wish not unnecessarily to irritate the Jews, and to give one a more ready access to them, it was not to be regarded as wrong. But if, as the false teachers in Galatia claimed, as a thing essential to salvation, as indispensable to justification and acceptance with God, then the matter assumed a different aspect; and then it became, in fact, a renouncing of Christ as himself sufficient to save us. So with anything else. Rites and ceremonies in religion may be in themselves well enough, if they are held to be matters not essential; but the moment they are regarded as vital and essential, that moment they begin to infringe on the doctrine of justification by faith alone, and that moment they are to be rejected; and it is because of the danger that this will be the case, that they are to be used sparingly in the Christian church. Who does not know the danger of depending upon prayers, and alms, and the sacraments, and extreme unction, and penance, and empty forms, for salvation? And who does not know how much in the Papal communion the great doctrine of justification has been obscured by numberless such rites and forms?

Christ shall profit you nothing. Will be of no advantage to you. Your dependence on circumcision, in these circumstances, will in fact amount to a rejection of the Saviour, and of the doctrine of justification by him.

For I testify again. Probably he had stated this when he had preached the gospel to them at first, and he now solemnly bears witness to the same thing again. Bloomfield, however, supposes that the word again here παλιν means, on the other hand; or furthermore; or, as we would say, "and again."

That he is a debtor to do the whole law. He binds himself to obey all the law of Moses. Circumcision was the distinguishing badge of the Jews, as baptism is of Christians. A man, therefore, who became circumcised, became a professor of the Jewish religion, and bound himself to obey all its peculiar laws. This must be understood, of course, with reference to the point under discussion; and means, if he did it with a view to justification, or as a thing that was necessary and binding. It would not apply to such a case as that of Timothy, where it was a matter of mere expediency or prudence. Gal 5:2.

Christ is become of no effect unto you. You will derive no advantage from Christ. His work in regard to you is needless and vain. If you can be justified in any other way than by him, then of course you do not need him, and your adoption of the other mode is, in fact, a renunciation of him. Tindal renders this, "Ye are gone quite from Christ." The word here used καταργεω means, properly, to render inactive, idle, useless; to do away, to put an end to; and here it means that they had withdrawn from Christ, if they attempted to be justified by the law. They would not need him if they could be thus justified; and they could derive no benefit from him. A man who can be justified by his own obedience, does not need the aid or the merit of another; and ff it was true, as they seemed to suppose, that they could be justified by the law, it followed that the work of Christ was in vain so far as they were concerned.

Whosoever of you are justified by the law. On the supposition that any of you are justified by the law; or if, as you seem to suppose, any are justified by the law. The apostle does not say that this had in fact ever occurred; but he merely makes a supposition. If such a thing should or could occur, it would follow that you had fallen from grace.

Ye are fallen from grace. That is, this would mount to apostasy from the religion of the Redeemer, and would be in fact a rejection of the grace of the gospel. That this had ever in fact occurred among true Christians the apostle does not affirm, unless he affirmed that men can in fact be justified by the law, since he makes the falling from grace a consequence of that. But did Paul mean to teach that? Did he mean to affirm that any man in fact had been, or could be, justified by his own obedience to the law? Let his own writings answer. See especially Rom 3:20. But unless he held that, then this passage does not prove that any one who has ever been a true Christian has fallen away. The fair interpretation of the passage does not demand that. Its simple and obvious meaning is, that if a man who had been a professed Christian should be justified by his own conformity to the law, and adopt that mode of justification, then that would amount to a rejection of the mode of salvation by Christ, and would be a renouncing of the plan of justification by grace. The two systems cannot be united. The adoption of the one is, in fact, a rejection of the other. Christ will be "a whole Saviour," or none. This passage, therefore, cannot be adduced to prove that any true Christian has in fact fallen away from grace, unless it proves also that man may be justified by the deeds of the law, contrary to the repeated declarations of Paul himself. The word "grace," here, does not mean grace in the sense of personal religion; it means the system of salvation by grace, in contradistinction from that by merit or by works--the system of the gospel.

(a) "no effect" Rom 9:31,32 (b) "fallen from grace" Heb 12:15

For we. We who are Christians. It is a characteristic of the true Christian.

Through the Spirit. The Holy Spirit. We expect salvation only by his aid.

Wait for. That is, we expect salvation in this way. The main idea is, not that of waiting as if the thing were delayed; it is that of expecting. The sense is, that true Christians have no other hope of salvation than by faith in the Lord Jesus. It is not by their own works, nor is it by any conformity to the law. The object of Paul is to show them the true nature of the Christian hope of eternal life, and to recall them from dependence on their conformity to the law.

The hope of righteousness. The hope of justification. They had no other hope of justification than by faith fix the Redeemer. Rom 1:17.

(c) "wait" Rom 8:25 (d) "righteousness" 2Ti 4:8

For in Jesus Christ. In the religion which Christ came to establish.

Neither circumcision, etc. It makes no difference whether a man is circumcised or not. He is not saved because he is circumcised, nor is he condemned because he is not. The design of Christianity is to abolish these rites and ceremonies, and to introduce a way of salvation that shall be applicable to all mankind alike. Gal 3:28; 1Cor 7:19. Comp. Rom 2:29.

But faith which worketh by love. Faith that evinces its existence by love to God, and benevolence to men. It is not a mere intellectual belief; but it is that which reaches the heart, and controls the affections. It is not a dead faith; but it is that which is operative, and which is seen in Christian kindness and affection. It is not mere belief of the truth, or mere orthodoxy; but it is that which produces true attachment to others. A mere intellectual assent to the truth may leave the heart cold and unaffected; mere orthodoxy, however bold, and self-confident, and "sound," may not be inconsistent with contentions, and strifes, and logomachies, and divisions. The true faith is that which is seen in benevolence, in love to God, in love to all who bear the Christian name; in a readiness to do good to all mankind. This shows that the heart is affected by the faith that is held; and this is the nature and design of all true religion. Tindal renders this, "faith, which by love is mighty in operation."

(f) "which worketh" 1Thes 1:3, Jas 2:18-22

Ye did run well. The Christian life is often represented as a race. 1Cor 9:24; also 1Cor 9:25-26. Paul means here that they began the Christian life with ardour and zeal. Comp. Gal 4:1.

Who did hinder you. Marg., drive you back. The word used here ανακοπτω means, properly, to beat or drive back. Hence it means to hinder, check, or retard. Dr. Doddridge remarks that this is "an Olympic expression, and properly signifies coming across the course while a person is running in it, in such a manner as to jostle, and throw him out of the way." Paul asks, with emphasis, who it could have been that retarded them in their Christian course, implying that it could have been done only by their own consent, or that there was really no cause why they should not have continued as they began.

That ye should not obey the truth? The true system of justification by faith in the Redeemer. That you should have turned aside, and embraced the dangerous errors in regard to the necessity of obeying the laws of Moses.

(1) "hinder" "drive you back"

This persuasion. This belief that it is necessary to obey the laws of Moses, and to intermingle the observance of the Jewish rites with the belief of the Christian doctrines in order to be saved.

Not of him that calleth you. That is, of God, who had called them into his kingdom. That it refers to God, and not to Paul, is plain. They knew well enough that Paul had not persuaded them to it, and it was important now to show them that it could not be traced to God, though they who taught it pretended to be commissioned by him.

A little leaven, etc. This is evidently a proverbial expression. See it explained 1Cor 5:6. Its meaning here is, that the embracing of the errors which they had adopted was to be traced to some influence existing among themselves, and acting like leaven. It may either mean that there was existing among them from the first a slight tendency to conform to rites and customs, and that this had now like leaven pervaded the mass; or it may mean that the false teachers there might be compared to leaven, whose doctrines, though they were few in number, had pervaded the mass of Christians; or it may mean, as many have supposed, that any conformity to the Jewish law was like leaven. If they practised circumcision, it would not stop there. The tendency to conform to Jewish rites would spread from that, until it would infect all the doctrines of religion, and they would fall into the observance of all the rites of the Jewish law. It seems to me that the second interpretation referred to above is the correct one; and that the apostle means to say, that the influence which had brought this change about was at first small and unimportant; that there might have been but a few teachers of that kind, and it might have not been deemed worthy of particular attention or alarm; but that the doctrines thus infused into the churches, had spread like leaven, until the whole mass had become affected.

(g) "little leaven" 1Thes 1:3, Jas 2:18-22

I have confidence in you, etc. Though they had been led astray, and had embraced many false opinions, yet, on the whole, Paul had confidence in their piety, and believed they would yet return and embrace the truth.

That ye will be none otherwise minded. That is, than you have been he taught by me; or than I think and teach on the subject. Paul doubtless means to say, that had full confidence that they would embrace the views which he was inculcating on the subject of justification, and he makes this remark in order to modify the severity of his tone of reprehension, and to show that, notwithstanding all he had said, he had confidence still in their piety. He believed that they would coincide with him in his opinion, alike on the general subject of justification, and in regard to the cause of their alienation from the truth. He, therefore, gently insinuates that it was not to be traced to themselves that they had departed from the truth, but to-the "little leaven" that had leavened the mass; and he adds, that whoever had done this should be held to be responsible for it.

But he that troubleth you. By leading you into error.

Shall bear his judgment. Shall be responsible for it, and will receive proper treatment from you. He gently states this general principle, which is so obvious; states that he does not believe that the defection is to be traced to themselves; and designs to prepare their minds for a proposition which he intends to submit, Gal 5:12, that the offending person or persons should be disowned and cut off.

Whosoever he be. "I do not know who he is. I mention no names; accuse no one by name; and advise no severe measures against any particular individual. I state only the obvious principle that every man should bear his own burden, and be held responsible for what he has done--no matter who he is."

(a) "his judgment" 2Cor 10:6

And I, brethren. Paul here proceeds to vindicate himself from giving countenance to the doctrines which they had advanced there. It is evident that the false teachers in Galatia appealed to Paul himself, and alleged that he insisted on the necessity of circumcision, and that they were teaching no more than he taught. On what they founded this, is unknown. It may have been mere slander; or it may have arisen from the fact that he had circumcised Timothy, Acts 16:3, and, possibly, that he may have encouraged circumcision in some other similar cases. Or it may have been inferred from the fact (which was undoubtedly true) that Paul in general complied with the customs of the Jews when he was with them. But his conduct and example had been greatly perverted. He had never enjoined circumcision as necessary to salvation; and had never complied with Jewish customs where there was any danger that it would be understood that he regarded them as at all indispensable, or as furnishing a ground of acceptance with God.

If I yet preach circumcision. If I preach it as necessary to salvation; or if I enjoin it on those who are converted to Christianity.

Why do I yet suffer persecution? That is, from the Jews. "Why do they oppose me? Circumcision is the peculiar badge of the Jewish religion; it implies all the rest, Gal 5:2; and if I preach the necessity of that, it would satisfy the Jews, and save me from persecution. They would never persecute one who did that, as they do me; and the fact that I am thus persecuted by them, is full demonstration that I am not regarded as preaching the necessity of circumcision." It is remarkable that Paul does not expressly deny the charge. The reason may be, that his own word would be called in question, or that it night require much explanation to show why he had recommended circumcision in any case, as in the case of Timothy, Acts 16:3. But the fact that he was persecuted by the Jews settled the question, and showed that he did not preach the necessity of circumcision in any such sense as to satisfy them, or in any such sense as was claimed by the false teachers in Galatia. In regard to the fact that Paul was persecuted by the Jews, see Acts 14:1,2,19, 17:4,5,13. Comp. Paley, Horae Paulinae, Galat. No. v.

Then is the offence of the cross eased. "For if I should preach the necessity of circumcision, as is alleged, the offence of the cross of Christ would be removed. The necessity of depending on the merits of the sacrifice made on the cross would be taken away, since then men could be saved by conformity to the laws of Moses. The very thing that I have so much insisted on, and that has been such a stumbling-block to the Jews, 1Cor 1:23, that conformity to their rites was of no avail, and that they must be saved only by the merits of a crucified Saviour, would be done away with." Paul means that if this had been done, he would have saved himself from giving offence, and from the evils of persecution. He would have preached that men could be saved by conformity to Jewish rites, and that would have saved him from all the persecutions which he had endured in consequence of preaching the necessity of salvation by the cross.

(*) "yet suffer" "still" (b) "persecution" Gal 6:12 (c) "offense" 1Cor 1:23

I would they were even cut off. That is, as I understand it, from the communion of the church. So far am I, says Paul, from agreeing with them, and preaching the necessity of circumcision as they do, that I sincerely wish they were excluded from the church as unworthy a place among the children of God. For a very singular and monstrous interpretation of this passage, though adopted by Chrysostom, Theodoret, Theophylact, Jerome, Grotius, Rosenmuller, Koppe, and others, the learned reader may consult Koppe on this verse. To my amazement, I find that this interpretation has also been adopted by Robinson in his Lexicon, on the word αποκοπτω. I will state the opinion in the words of Koppe: Non modo circumcidant se, sed, si velint, etiam mutilent se--ipsa genitalia resecent. The simple meaning is, I think, that Paul wished that the authors of these errors and disturbances were excluded from the church.

Which trouble you. Who pervert the true doctrines of salvation, and who thus introduce error into the church. Error always, sooner or later, causes trouble. Comp. 1Cor 5:7.

For, brethren, ye have been called unto liberty. Freedom from Jewish rites and ceremonies. Gal 3:28; Gal 4:9, Gal 4:21, also Gal 4:22-31. The meaning here is, that Paul wished the false teachers removed because true Christians had been called Unto liberty, and they were abridging and destroying that liberty. They were hot in subjection to the law of Moses, or to anything else that savoured of bondage. They were free; free from the servitude of sin, and free from subjection to expensive and burdensome rites and customs. They were to remember this as a great and settled principle: and so vital a truth was this, and so important that it should be maintained, and so great the evil of forgetting it, that Paul says he earnestly wishes Gal 5:12 that all who would reduce them to that state of servitude were cut off from the Christian church.

Only use not liberty, etc. The word use here, introduced by our translators, obscures the sense. The idea is, "You are called to liberty, but it is not liberty for an occasion to the flesh. It is not freedom from virtuous restraints, and from the laws of God. It is liberty from the servitude of sin, and religious rites and ceremonies, not freedom from the necessary restraints of virtue." It was necessary to give this caution, because

(1) there was a strong tendency in all converts from heathenism to relapse again into their former habits. Licentiousness abounded; and where they had been addicted to it before their conversion, and where they were surrounded by it on every hand, they were in constant danger of falling into it again. A bare and naked declaration, therefore, that they had been called to liberty, to freedom from restraint, might have been misunderstood, and some might have supposed that they were free from all restraints.

(2.) It is needful to guard the doctrine from abuse at all times. There has been a strong tendency, as the history of the church has shown, to abuse the doctrines of grace. The doctrine that Christians are "free," that there is liberty to them from restraint, has been perverted always by Antinomians, and been made the occasion of their indulging freely in sin. And the result has shown that nothing was more important than to guard the doctrine of Christian liberty, and to show exactly what Christians are freed from, and what laws are still binding on them, Paul is, therefore, at great pains to show that the doctrines which he had maintained did not lead to licentiousness, and did not allow the indulgence of sinful and corrupt passions.

An occasion. As allowing indulgence to the flesh, or as a furtherance or help to corrupt passions. See the word explained Rom 7:8.

To the flesh. The word flesh is often used in the writings of Paul to denote corrupt and gross passions and affections. Rom 7:18; Rom 8:1.

But by love serve one another. By the proper manifestation of love one to another, strive to promote each other's welfare. To do this will not be inconsistent with the freedom of the gospel. When there is love, there is no servitude. Duty is pleasant, and offices of kindness agreeable. Paul does not consider them as freed from all law and all restraint; but they are to be governed by the law of love. They were not to feel that they were so free that they might lawfully give indulgence to the desires of the flesh, but they were to regard themselves as under the law to love one another; and thus they would fulfil the law of Christian freedom.

(d) "use not liberty" 1Cor 8:9, 1Pet 2:16 (e) "serve one another" 1Jn 3:18

For all the law is fulfilled, etc. That is, this expresses the substance of the whole law; it embraces and comprises all. The apostle, of course, here alludes to the law in regard to our duty to our fellow-men, since that was the point which he particularly enforces. He is saying that this law would counteract all the evil workings of the flesh; and, if this were fulfilled, all our duty to others would be discharged. A similar sentiment he has expressed in Rom 13:8-10. Rom 13:8, Rom 13:9; Rom 13:10. The turn here in the discussion is worthy of particular notice. With great skill he changes the subject from a doctrinal argument to a strain of practical remark, and furnishes most important lessons for the right mode of overcoming our corrupt and sensual passions, and discharging our duty to others.

Thou shalt love thy neighbour, etc. Mt 19:19.

(a) "This" Lev 19:18, Mt 22:39,40, Jas 2:8

But if ye bite. The word here used δακνω means, properly, to bite, to sting; and here seems to be used in the sense of contending and striving--a metaphor not improbably taken from dogs and wild beasts.

And devour one another. As wild beasts do. The sense is, "if you contend with each other;" and the reference is, probably, to the strifes which would arise between the two parties in the churches--the Jewish and the Gentile converts.

Take heed that ye be not consumed, etc. As wild beasts contend sometimes until both are slain. Thus the idea is, in their contentions they would destroy the spirituality and happiness of each other; their characters would be ruined, and the church be overthrown. The readiest way to destroy the spirituality of a church, and to annihilate the influence of religion, is to excite a spirit of contention.

This I say then. This is the true rule about overcoming the propensities of your carnal natures, and of avoiding the evils of strife and contention.

Walk. The Christian life is often represented as a journey; and the word walk, in the Scripture, is often equivalent to live, Mk 7:5. Rom 4:12; Rom 6:4; Rom 8:1.

In the Spirit. Live under the influences of the Holy Spirit; admit those influences fully into your hearts. Do not resist him, but yield to all his suggestions. Rom 8:1. What the Holy Spirit would produce, Paul states in Gal 5:22,23. If a man would yield his heart to those influences, he would be able to overcome all his evil propensities; and it is because he resists that Spirit that he is ever overcome by the corrupt passions of his nature. Never was a better, safer, or a more easy rule given to overcome our corrupt and sensual desires than that here furnished. Comp. Rom 8:1, and Rom 8:2-13.

And ye shall not fulfil, etc. Marg., Fulfil not--as if it were a command. So Tindal renders it. But the more common interpretation, as it is the more significant, is that adopted by our translators. Thus it is not merely a command; it is the statement of an important and deeply interesting truth--that the only way to overcome the corrupt desires and propensities of our nature, is by submitting to the influences of the Holy Spirit. It is not by philosophy; it is not by mere resolutions to resist them; it is not by the force of education and laws; it is only by admitting into our souls the influence of religion, and yielding ourselves to the guidance of the Holy Spirit of God. If we live under the influences of that Spirit, we need not fear the power of the sensual and corrupt propensities of our nature.

(b) "Walk" Rom 8:1,4,13 (1) "ye shall not fulfill the lust" "fulfil not" (*) "lust" "desire"

For the flesh lusteth against the Spirit. The inclinations and desires of the flesh are contrary to those of the Spirit. They draw as away in an opposite direction; and while the Spirit of God would lead us one way, our carnal nature would lead us another, and thus produce the painful controversy which exists in our minds. The word" Spirit" here refers to the Spirit of God, and to his influences on the heart.

And these are contrary, etc. They are opposite in their nature. They never can harmonize. See Rom 8:6,7. Compare below, Gal 5:19-23. The contrariety Paul has illustrated by showing what each produces; and they are as opposite as adultery, wrath, strife, murders, drunkenness, etc., are to love, joy, goodness, gentleness, and temperance.

So that ye cannot do the things that ye would. See this sentiment illustrated Rom 7:15 and Rom 7:15-19. The expression "cannot do" is stronger by far than the original, and it is doubted whether the original will bear this interpretation. The literal translation would be, "Lest what ye will, those things ye should do," ιναμηαανθελητεταυταποιητε. It is rendered by Doddridge, "So that ye do not the things that ye would." By Locke, "You do not the things that you propose to yourselves;" and Locke remarks on the passage, "Ours is the only translation that I know which renders it cannot." The Vulgate and the Syriac give a literal translation of the Greek, "So that you do not what you would." This is undoubtedly the true rendering; and, in the original, there is no declaration about the possibility or the impossibility, the ability or the inability, to do these things. It is simply a statement of a fact, as it is in Rom 7:15,19. That statement is, that in the mind of a renewed man there is a contrariety in the two influences which bear on his soul--the Spirit of God inclining him in one direction, and the lusts of the flesh in another; that one of these influences is so great, as, in fact, to restrain and control the mind, and prevent its doing what it would otherwise do; that when there is an inclination in one direction, there is a controlling and overpowering influence in another, producing a conflict, which prevents it, and which finally checks and restrains the mind. There is no reason for interpreting this, moreover, as seems always to be the case, of the overpowering tendency in the mind to evil, as if it taught that the Christian was desirous of doing good, but could not, on account of his indwelling corruption. So far as the language of Paul or the fact is concerned, it may be understood of just the opposite; and may mean, that such are the restraints and influences of the Holy Spirit on the heart, that the Christian does not the evil which he otherwise would, and to which his corrupt nature inclines him. He (Paul) is exhorting them Gal 5:16 to walk in the Spirit, and assures them that thus they would not fulfil the lusts of the flesh. To encourage them to this, he reminds them that there were contrary principles in their minds --the influences of the Spirit of God, and a carnal and downward tendency of the flesh. These are contrary one to the other; and such are, in fact, the influences of the Spirit on the mind, that the Christian does not do the things which he otherwise would. So understood, or understood in any fair interpretation of the original, it makes no assertion about the ability or inability of man to do right or wrong. It affirms as a fact, that where these opposite principles exist, a man does not do the things which otherwise he would do. If a man could not do otherwise than he actually does, he would not be to blame. Whether a Christian could not resist the influences of the Holy Spirit, and yield to the corrupt desires of the flesh, or whether he could not overcome these evil propensities and do right always, are points on which the apostle here makes no affirmation. His is the statement of a mere fact, that where these counteracting propensities exist in the mind, there is a conflict, and that the man does not do what he otherwise would do.

(c) "For the flesh" Rom 7:21-23 (+) "lusteth" "desireth" (d) "contrary" Rom 8:6,7 (e) "ye cannot" Rom 7:15,19

But if ye be led of the Spirit. If you submit to the teachings and guidance of the Holy Spirit.

Ye are not under the law. You are under a different dispensation--the dispensation of the Spirit. You are free from the restraints and control of the Mosaic law, and are under the control of the Spirit of God.

(f) "if ye be" Rom 6:14, 8:2

Now the works of the flesh. What the flesh, or what corrupt and unrenewed human nature produces.

Are manifest. Plain, well-known. The world is full of illustrations of what corrupt human nature produces; and as to the existence and nature of those works, no one can be ignorant, It is evident here that the word σαρξ, flesh, is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind, or the soul, rather than of the body. Such are "wrath," "strife," "heresies," "envyings," etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Mt 15:19. Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, Rom 1:1 and following; a single glance at the history of the past, or at the present condition of the heathen and a large part of the Christian world, would furnish an ample and a painful demonstration.

(g) "flesh" Mt 15:19, Eph 5:3-6, Col 3:5,6, Rev 22:15

Witchcraft. Pretending to witchcraft. The apostle does not vouch for the actual existence of witchcraft; but he says that what was known as such was a proof of the corrupt nature of man, and was one of the fruits of it. No one can doubt it. It was a system of imposture and falsehood throughout; and nothing is a better demonstration of the depravity of the human heart than an extended and systematized attempt to impose on mankind. The word which is here used, (φαρμακεια, whence our word pharmacy, from φαρμακον a medicine, poison, magic potion,) means, properly, the preparing and giving of medicine. Then it means also poisoning, and also magic art, or enchantment; because in savage nations, pharmacy or medicine consisted much in magical incantations. Thence it means sorcery or enchantment, and it is so used uniformly in the New Testament. It is used only in Gal 5:20, Rev 9:21; Rev 18:23, 21:8. Some have supposed that it means here poisoning, a crime often practised; but the more correct interpretation is, to refer it to the black art, or to pretensions to witchcraft, and the numerous delusions which have grown out of it, as a striking illustration of the corrupt and depraved nature of man.

Hatred. Gr., hatreds--in the plural. Antipathies, and want of love, producing contentions and strifes.

Variance. Contentions. Rom 1:29.

Emulations, ζηλοι In a bad sense, meaning heart-burning, or jealousy, or perhaps inordinate ambition. The sense is, ardour or zeal in a bad cause, leading to strife, etc.

Wrath. This also is plural in the Greek, θυμοι, meaning passions, bursts of anger. 2Cor 12:20.

Strife. Also plural in the Greek. 2Cor 12:20.

Seditions. Rom 16:17.

Heresies. Acts 5:17; 1Cor 11:19

(*) "witchcraft" "sorcery" (+) "emulations" "rivalries" (++) "strife" "disputes" (**) "seditions" "factions" (|) "heresies" "sects"

Envyings. 2Cor 12:20.

Revellings. 2Cor 12:20, Rom 13:13.

And such like. This class of evils, without attempting to specify all.

Of the which I tell you before. In regard to which I forewarn you.

As I have also told you in time past. When he was with them.

Shall not inherit the kingdom of God. Cannot possibly be saved. 1Cor 6:9; 1Cor 6:10-11. In regard to this passage we may remark,

(1.) that it furnishes the most striking and unanswerable proof of human depravity. Paul represents these things as "the works of the flesh"-- the works of the unrenewed nature of man. They are such as human nature, when left to itself, everywhere produces. The world shows that such is the fact; and we cannot but ask, is a nature producing this to be regarded as pure? Is man an unfallen being? Can he save himself? Does he need no Saviour?

(2.) This passage is full of fearful admonition to those who indulge in any or all of these vices. Paul, inspired of God, has solemnly declared that such cannot be saved. They cannot enter into the kingdom of heaven as they are. Nor is it desirable that they should. What would heaven be if filled up with adulterers, and fornicators, and idolaters, with the proud and envious, and with murderers and drunkards? To call such a place heaven, would be an abuse of the word. No one could wish to dwell there; and such men cannot enter into heaven.

(3.) The human heart must be changed, or man cannot be saved. This follows, of course. If such is its tendency, then there is a necessity for such a change as that in regeneration, in order that man may be happy and be saved.

(4.) We should rejoice that such men cannot, with their present characters, be admitted to heaven. We should rejoice that there is one world where these vices are unknown--a world of perfect and eternal purity. When we look at the earth; when we see how these vices prevail; when we reflect that every land is polluted, and that we cannot traverse a continent or an island, visit a nook or corner of the earth, dwell in any city or town, where these vices do not exist, oh how refreshing and invigorating is it to look forward to a pure heaven! How cheering the thought that there is one world where these vices axe unknown; one world, all whose ample plains may be traversed, and the note of blasphemy shall never fall on the ear; one world, where virtue shall be safe from the arts of the seducer; one world, where we may for ever dwell, and not one reeling and staggering drunkard shall ever be seen; where there shall be not one family in want and tears, from the vice of its unfaithful head! With what joy should we look forward to that world! With what ardour should we pant that it may be our own!

But the fruit of the Spirit. That which the Holy Spirit produces. It is not without design, evidently, that the apostle uses the word "Spirit" here, as denoting that these things do not flow from our own nature. The vices above enumerated are the proper "works" or result of the operations of the human heart; the virtues which he enumerates are produced by a foreign influence--the agency of the Holy Spirit. Hence Paul does not trace them to our own hearts, even when renewed. He says that they are to be regarded as the proper result of the Spirit's operations on the soul.

Is love. To God and to men. Probably the latter here is particularly intended, as the fruits of the Spirit are placed in contradistinction from those vices which lead to strifes among men. On the meaning of the word love, 1Cor 13:1; and for an illustration of operations and effects, see the Notes on that whole chapter.

Joy. In the love of God; in the evidences of pardon; in communion with the Redeemer, and in his service; in the duties of religion, in trial, and in the hope of heaven. Rom 5:2. Comp. 1Pet 1:8.

Peace. As the result of reconciliation with God. Rom 5:1.

Long-suffering. In affliction and trial, and when injured by others. 1Cor 13:4.

Gentleness. The same word which is translated kindness in 2Cor 6:6. 2Cor 6:6. The word means goodness, kindness, benignity; and is opposed to a harsh, crabbed, crooked temper. It is a disposition to be pleased; it is mildness of temper, calmness of spirit, an unruffled disposition, and a disposition to treat all with urbanity and politeness. This is one of the regular effects of the Spirit's operations on the heart. Religion makes no one crabbed, and morose, and sour. It sweetens the temper; corrects an irritable disposition; makes the heart kind; disposes us to make all around us as happy as possible. This is true politeness: a kind of politeness which can far better be learned in the school of Christ than in that of Chesterfield; by the study of the New Testament than under the direction of the dancing-master.

Goodness. Rom 15:14. Here the word seems to be used in the sense of beneficence, or a disposition to do good to others. The sense is, that a Christian must be a good man.

Faith. On the meaning of the word faith, Mk 16:16. The word here may be used in the sense of fidelity, and may denote that the Christian will be a faithful man--a man faithful to his word and promises; a man who can be trusted or confided in. It is probable that the word is used in this sense because the object of the apostle is not to speak of the feelings which we have towards God, so much as to illustrate the influences of the Spirit in directing and controlling our feelings towards men. True religion makes a man faithful. The Christian is faithful as a man; faithful as a neighbour, friend, father, husband, son. He is faithful to his contracts; faithful to his promises. No man can be a Christian who is not thus faithful; and all pretensions to being under the influences of the Spirit, when such fidelity does not exist, are deceitful and vain.

(a) "fruit" Jn 15:5, Eph 5:9

Meekness. Mt 5:5.

Temperance. The word here used εγκρατεια means, properly, self-control, continence. It is derived from εν and κρατος, strength; and has reference to the power or ascendancy which we have over exciting and evil passions of all kinds. It denotes the self-rule which a man has over the evil propensities of his nature. Our word temperance we use now in a much more limited sense, as refering mainly to abstinence from intoxicating drinks. But the word here used is employed in a much more extended signification. It includes the dominion over all evil propensities; and may denote continence, chastity, self-government, moderation in regard to all indulgences, as well as abstinence from intoxicating drinks. Acts 24:25. The sense here is, that the influences of the Holy Spirit on the heart make a man moderate in all indulgences; teach him to restrain his passions, and to govern himself; to control his evil propensities, and to subdue all inordinate affection. The Christian will not only abstain from intoxicating drinks, but from all exciting passions; he will be temperate in his manner of living, and in the government of his temper. This may be applied to temperance properly so called with us; but it should not be limited to that. A Christian must be a temperate man; and if the effect of his religion is not to produce this, it is false and vain. Abstinence from intoxicating drinks, as well as from all improper excitement, is demanded by the very genius of his religion; and on this subject there is no danger of drawing the cords too close. No man was ever injured by the strictest temperance, by total abstinence from ardent spirits, and from wine as a beverage; no man is certainly safe who does not abstain; no man, it is believed, can be in a proper frame of mind for religious duties, who indulges in the habitual use of intoxicating drinks. Nothing does more scandal to religion than such indulgences; and, other things being equal, he is the most under the influence of the Spirit of God who is the most thoroughly a man of temperance.

Against such there is no law. That is, there is no law to condemn such persons. These are not the things which the law denounces. These, therefore, are the true freemen--free from the condemning sentence of the law, and free in the service of God. Law condemns sin; and they who evince the spirit here referred to are free from its denunciations.

(b) "against" 1Timm 1:9

And they that are Christ's. All who are true Christians.

Have crucified the flesh. The corrupt passions of the soul have been put to death; that is, destroyed. They are as though they were dead, and have no power over us. Gal 2:20.

With the affections. Marg., passions. All corrupt desires.

And lusts. Rom 1:24.

(1) "affections" "passions" (*) "lusts" "passions and desires"

If we live in the Spirit. Gal 5:16. The sense of this verse probably is, "We who are Christians profess to be under the influences of the Holy Spirit. By his influences and agency is our spiritual life. We profess not to be under the dominion of the flesh; hot to be controlled by its appetites and desires. Let us then act in this manner, and as if we believed this. Let us yield ourselves to his influences, and show that we are controlled by that Spirit." It is an earnest exhortation to Christians to yield wholly to the agency of the Holy Spirit on their hearts, and to submit to his guidance. Rom 8:5,9.

(a) "live in the Spirit" Rom 8:4,5

Let us not be desirous of vain glory. The word here used κενοδοξοι means, proud or vain of empty advantages, as of birth, property, eloquence, or learning. The reference here is probably to the paltry competitions which arose on account of these supposed advantages. It is possible that this might have been one cause of the difficulties existing in the churches of Galatia, and the apostle is anxious wholly to check and remove it. The Jews prided themselves on their birth; and men are everywhere prone to over-value the supposed advantages of birth and blood. The doctrines of Paul are, that in great and most vital respects men are on a level; that these things contribute nothing to salvation, Gal 3:28 ; and that Christians should esteem them of little importance, and that they should not be suffered to interfere with their fellowship, or to mar their harmony and peace. Provoking one another. The sense is, that they who are desirous of vain glory, do provoke one another. They provoke those whom they regard as inferiors by a haughty carriage and a contemptuous manner towards them. They look upon-them often with contempt; pass them by with disdain; treat them as beneath their notice; and this provokes, on the other hand, hard feeling, and hatred, and a disposition to take revenge. When men regard themselves as equal in their great and vital interests; when they feel that they are fellow-heirs of the grace of life; when they feel that they belong to one great family, and are in their great interests on a level; deriving no advantage from birth and blood; on a level as descendants of the same apostate father; as being themselves sinners; on a level at the foot of the cross, at the communion table, on beds of sickness, in the grave, and at the bar of God; when they feel this, then the consequences here referred to will be avoided. There will be no haughty carriage such as to provoke opposition; and, on the other hand, there will be no envy on account of the superior rank of others.

Envying one another. On account of their superior wealth, rank, talent, learning. The true way to cure envy is to make men feel that in their great and important interests they are on a level. Their great interests are beyond the grave. The distinctions of this life are temporary, and are comparative trifles. Soon all will be on a level in the grave, and at the bar of God, and in heaven. Wealth, and honour, and rank do not avail there. The poorest man will wear as bright a crown as the rich; the man of most humble birth will be admitted as near the throne as he who can boast the longest line of illustrious ancestors. Why should a man who is soon to wear a "crown incorruptible and undefiled, and that fadeth not away," envy him who has a ducal coronet here, or a royal diadem--baubles that are soon to be laid aside for ever? Why should he, though poor here, who is soon to inherit the treasures of heaven, where "moth and rust do not corrupt," envy him who can walk over a few acres as his own, or who has accumulated a glittering pile of dust, soon to be left for ever? Why should he who is soon to wear the robes of salvation, made "white in the blood of the Lamb," envy him who is "clothed in purple and fine linen," or who can adorn himself and his family in the most gorgeous attire which art and skill can make, soon to give place to the winding-sheet, soon to be succeeded by the simple garb which the most humble wears in the grave? If men feel that their great interests are beyond the tomb; that in the important matter of salvation they are on a level; that soon they are to be undistinguished beneath the clods of the valley, how unimportant comparatively would it seem to adorn their bodies, to advance their name and rank, and to improve their estates? The rich and the great would cease to look down with contempt on those of more humble rank; and the poor would cease to envy those above them, for they are soon to be their equals in the grave; their equals, perhaps their superiors, in heaven !

(b) "Let us not" Php 2:3

As if he had said "Since Christ by his death had purchased our freedom from the yoke and bondage of the ceremonial law, let us resolutely stand fast in this our Christian liberty, without subjecting ourselves again to circumcision, and the observation of the Mosaic rites."

Here note, 1. The servile condition of the Jewish church: they were under bondage, under a yoke of bondage. This servitude of theirs consisted in the vast number of their religious rites and observances, as to days and weeks, months, and years; in the multitude of their sacrifices of all sorts, which they were obliged every day to offer: in their frequent purifications and washings; in the strict distinctions they were obliged to make between clean and unclean meats; in the numerous rites and ceremonies they are required to observe at their marriages and burials, at bed and board, at home and abroad, nay, even in plowing, sowing, and reaping; so numerous were these observances, that they took up half their time, and were as burdensome as they were numerous.

Well might the apostle here call it a yoke of bondage, and elsewhere, a yoke which neither they nor their fathers were able to bear. Acts 15:10

Note, 2. The happy liberty and freedom from this intolerable yoke, purchased by Christ for the Christian church: Christ hath made us free. He by his obedience and death, has purchased this happy freedom for us, a freedom from ceremonial bondage, from sinful servitude and slavery; not from civil subjection, not from the yoke of new obedience, but from the obliging force of the ceremonial law, and the curse and irritating power of the moral law.

Note, 3. The Christians' duty with reference to this privilege, namely, to stand fast in the liberty which Christ has purchased for them, without obliging themselves to observe any part of the ceremonial law, which was now a servility perfectly unprofitable, and nothing else: stand fast in it; that is, maintain and defend it both in judgment and practice.

That is, "Behold, I Paul, your apostle, do positively declare, and expressly tell you, the Galatians, and all other Christians converted by me to Christianity, that if ye be circumcised, that is, join circumcision with the gospel as a thing necessary to justification and salvation, Christ's undertaking will profit you nothing; for embracing circumcision after Christ's coming, is virtually to deny and disown that he is come, and in effect to renounce and disclaim him; because at his coming the promise was fulfilled, and circumcision of its own nature ceased."

Learn hence, That for persons religiously to observe any of the rites of the ceremonial law, in obedience to any divine precept, or to join any thing with Christ, and faith in him, for the justification of a sinner before God, is a plain denial of Christ, and a disdaining of his ability and sufficiency to justify and save us: If ye be circumcised, verily, Christ shall profit you nothing.

He that urges the necessity of circumcision, is a debtor to the law, in a double respect, namely, in regard of duty, and in regard of penalty.

First, he is a debtor in regard of duty; because he that thinks himself bound to keep the whole ceremonial law, yea, and the whole moral law too, without deficiency, and that under the penalty of condemnation.

Again, Secondly, As he is a debtor in point of duty, so he must needs be a debtor in regard of penalty; because he is not able to keep any part of it perfectly.

Hence we may infer, 1. How endearing our obligations are to Christ, who as our Surety paid both these debts for us, namely, our debt of duty, and our debt of penalty to the law of God: by fulfilling all righteousness, he paid our debt of duty, and by suffering the punishment due to transgressors, he paid our debt of penalty.

We may also, infer, 2. That as he that is circumcised, is bound to keep the whole law; so he that is baptized, is obliged to obey all the commands of the gospel, to make conscience of the duties of both tables, as an argument of his sincerity, and as an ornament to his profession.

Here another argument is used, to show that believers are dead to the ceremonial law, and are by no means to expect justification by it: Whosoever of you says the apostle is justified by the law, that is, whosoever seeks and endeavours to be so justified, (for in reality none can in that manner be justified,) Christ is become of no effect unto such persons; that is, they renounce Christ, and disdain benefit by his death. And they are fallen from grace; that is, fallen from Christianity, and the covenant of grace; they have forfeited the grace of the gospel, by cleaving to the ceremonial law, they are fallen from the doctrine of grace delivered in the gospel, and Christ is become of no effect unto them.

Learn from hence, That such persons as do believe that faith in Christ alone is not sufficient to justification and acceptance with God, without the observation of the abrogated law, do in effect disown their relation to Christ, and disclaim all benefit by his death: Christ is become of none effect, &c.

That is, "We Christians, we believers, through the Spirit which we have received, and not by legal observances, do hope both for such a righteousness as will denominate and constitute us righteous in the sight of God, and also for the crown of righteousness in heaven, which now we wait and hope for here on earth."

Note, 1. That a believer does not value himself by what he has in hand, but by what he has in hope; his riches are not so much in present possession, as in future expectation: We wait for the hope: that is, for heaven, the good hoped for.

Note, 2. That none have either right to heaven, or can warrantably expect the enjoyments of heaven, who are destitute of righteousness; heaven is here called the hope of righteousness, that is, the rational hope and expectation of righteous persons only.

Note, 3. That it is a righteousness made ours by faith, even the righteousness of the Mediator, which gives us the best title to, and the firmest ground to hope and wait for, the kingdom of heaven and eternal life.

Note, 4. That it is the special work of the Holy Spirit to produce in us the graces of the Spirit, both faith and hope; faith to enable us to apprehend, and hope to enable us to wait for, the crown of righteousness, even eternal glory: We through the Spirit do wait for the hope of righteousness by faith?

In Christ Jesus, that is, in the economy of Christ Jesus, under the gospel dispensation, in our state of Christianity, since Christ's manifestation in the flesh, neither circumcision nor uncircumcision availeth any thing with God, as to our acceptance with him, or reward from him: but the qualification now necessary to salvation under the gospel, is faith working by love; that is, such an effectual belief of future happiness purchased for us, and promised to us by Christ, as causes us to love and serve him, to trust in and depend upon him for the same.

Learn, 1. That although circumcision, and the rest of the Levitical ceremonies, were once enjoined by God, and practised by the Jews as an acceptable service, and the neglect or contempt of them was a mortal sin; yet since Christ's coming in the flesh, who was the substance of all those shadows, the command whereby they were enjoined did cease, and neither circumcision nor uncircumcision avail any thing to salvation.

Learn, 2. That though the ceremonial law be abolished, yet a believer under the gospel has work to do, a work of faith, and labour of love; for though faith alone justifieth us before God, yet it is not alone in the heart when it doth justify, but is always accompanied with the grace of love to God and our neighbour; For in Christ Jesus no faith availeth any thing, but that which worketh by love.

Ye did run well; that is, in the race of Christianity; you set out well at first, and received the gospel in the plainness and simplicity of it, without any mixture of Jewish ceremonies: What hindered you? who stopt you? who drove you back from your belief of, and obedience to, the truth of the gospel, which you then received from me?

Here note, 1. With what holy wisdom our apostle mixes commendations with his reproofs: at the same time that he reproves them for their present backsliding, he commends them for their former forwardness; Ye did run well.

Note, 2. That ordinarily a Christian's first ways are his best ways, his first fruits his fairest fruits: Jehoshaphat walked in the first ways of David his father, 2Chr 17:3. Commonly young converts are carried out with a greater measure of affection and zeal, and make a swifter progress in religion, than others do, at first, or they themselves do afterward when they are of older standing. These Galatians did run, yea, did run very well at first in the race of Christianity.

Note, 3. That when a person's or a people's progress in Christianity is not answerable to their hopeful beginnings, it is matter of regret and grief to all beholders, as well as matter of reproach and shame to he persons themselves: Ye did run well; who did hinder you? Intimating, that this their defection and apostasy was no less matter of astonishment to St. Paul, than it was of rebuke and reproach to them.

As if the apostle had said, "this judaizing opinion and practice of yours, this persuasion of the necessity of your being circumcised, and obeying the law of Moses; this new doctrine, so contrary to the spirit of the gospel, and the design of Christianity; was never taught you either by God or myself, or any other faithful minister of Jesus Christ, who first converted you to the faith; but it is a mere delusion of Satan, and his emissaries the false apostles: and do not think this a small matter: let not circumcision seem a little thing to you; and let not these judaizing teachers be disregarded by you as inconsiderable, because they are few in number, for they are like to leaven; and ye know very well that a little leaven leaveneth the whole lump; intimating, that a few false teachers, and a little of error and false doctrine, crept into the congregation and church of Christ, may do unspeakable mischief by speedily infecting the whole church, as a little leaven (to error is compared) leaveneth the whole lump.

Observe here, 1. The apostle's holy confidence, grounded upon charity; that through the Lord, that is, through the Lord's assisting his endeavours, and through the Lord's blessing upon their serious consideration of what he had written to them they would be reclaimed from their errors, and brought to be of the same mind with himself.

Where note, How the holy and zealous apostle was divided betwixt hope and fear concerning these men; he feared the worst of these Galatians, and yet hopes the best: I have confidence in you through the Lord. It is a fault in the ministers of the gospel, when they despair of men too soon, when they cease or slacken their endeavours for their people's good, looking upon them as resolutely bent upon, and judicially given up unto, all evil. Though our apostle here had not a confidence of faith, or full persuasion, yet he had a confidence of charity, which caused him to hope that they would by like-minded with himself: I have confidence in you through the Lord, that you will be no otherwise minded.

Observe, 2. With what a holy caution, as well as Christian prudence and charity, our apostle applies himself unto them; declaring, that though he hoped they might be reclaimed from their error, yet, lest they should conclude their error not to be very dangerous, he shows them his just indignation against it, by denouncing deserved punishments against those that seduced them into it: He that troubleth you, shall bear his own judgment, his condemnation due to him in hell, without repentance, which is supposed in all threatenings. For the condition of conditional threatenings, though it is not always expressed, yet it is to be understood.

Observe, 3. The universality of the threatening: He shall bear his own judgment, whosoever he be: let him be who he will, or what he will; who he will for abilities and parts, what he will for power or reputation; whoever he is, or whatsoever he be, he shall bear his judgment. Such is the exact justice of God, and such his impartiality in the exercise of it, that he will suffer no impenitent transgressor to escape his indignation, whoever he is, without respect of persons: He that troubleth you shall bear his own judgment, whosoever he be.

Our apostle, in these words, signifies to us, that some of the judaizing teachers had suggested to the Galatians, as if he himself had preached elsewhere the doctrine of circumcision, and also practised the duty of circumcision, (by circumcising Timothy,) which here he opposes. "True, he did circumcise Timothy, but it was only to avoid offending the weak Jews, not out of any opinion which he had touching the necessity of circumcision: therefore, to discover to them the falsehood of that suggestion, he declares, that if he would have preached circumcision, he might have escaped persecution; the Jews were his persecutors, looking upon him as an apostate from their holy religion, for preaching up the abolishment of the Mosaic law."

Where observe, That the Jews, who looked upon themselves to be the people, yea, the peculiar and only people of God, and accounted all others contemptible and profane, were yet far greater persecutors of Christ and his apostles than the blind and barbarous Heathen, and all this out of zeal for God and his law: Why do I yet suffer persecution? implying, that the Jews did persecute him, that his not preaching circumcision was the cause why they did so.

He adds, Then is the offence of the cross ceased.

By the cross, may be understood either, 1. The doctrine of the cross, the doctrine of the gospel; and then the sense is, the Jews would not have taken such offence at my preaching the doctrine of the gospel as they do, were it not because by it circumcision, and the whole frame of the old legal administration, are laid aside.

Or else, 2. By the cross, may be understood the afflictions and sufferings which he underwent for the sake of Christ and his holy religion; and the sense then is, Verily, all my suffering had long since been at an end, would I but have yielded the Jews this point, that Christians are obliged to circumcision, and to yield obedience to the law of Moses; would I grant them this, my sufferings would soon be at an end; but my daily persecutions are evident demonstrations that I do not preach up circumcision; for had I so done, the offences of the cross had long since ceased.

Learn hence, That the faithful ministers of Jesus Chrsit, will not, dare not, conceal any part of the necessary truth, when the imminent hazard of people's salvation calls for the preaching of it, though the embittered enemies of religion should raise against them the fiercest persecution for the same: If I yet preach circumcision, why do I yet suffer persecution?

The apostle's meaning is, "That it were very fit, were it seasonable, that those which had thus seduced them, should be excommunicated and and cut off from the church's communion.

Where note, 1. How implicity and interpretatively St. Paul compares these seducers to rotten members, which are and ought to be cut off, lest the gangrene overspread the whole body: I would they were cut off; implying, that like rotten members they deserved it, and the church's safety called for it, would her then circumstances admit of it.

Note, 2. That in the very expression here used by St. Paul, of cutting off, there seems to be an allusion to the practice of circumcision, which is a cutting off the foreskin of the flesh, and throwing it away.

Now, says the apostle, I wish that these judaizing teachers, that urge you to be circumcised, that is, to cut off and cast away the foreskin of your flesh, I wish that they might be cut off as superfluous flesh, and cast out of the fellowship and communion of the church.

Yet, note, 3. The apostle doth rather declare what such seducers deserve, than actually inflict the censure itself; he satisfied himself with an affectionate wish, lest the number of the seduced being great, and perhaps the seducers not a few, they should be hardened rather than reformed, and the ordinance itself exposed; I would they were even cut off, &c.

Our apostle having finished the former part of the chapter, which contains an exhortation to stand fast in that liberty which Christ had purchased for them; he now enters upon the second part of it, namely, to caution them against abusing of their Christian liberty, and by no means to apprehend or suppose as if they were thereby freed from all obligation to serve God or man, in the duties particularly required of them.

"Brethren, says he, ye are called unto liberty, that is, to the enjoyment of evangelical liberty, which consists in a freedom from the obligation of the ceremonial law, and the curse of the moral law: use it then so as not to abuse it; use it neither to sin nor scandal; not to sin, to allow yourselves the least liberty in indulging any carnal lust, or sinful affection, nor yet to scandalize the weak, who at present scruple the forsaking of circumcision, and the rest of the ceremonial rites; Use not your liberty for an occasion to the flesh, but in love serve one another."

Learn hence, 1. That our liberty and freedom, purchased for us by Christ, doth not dissolve any tie or obligation which we lie under either to God or man; the yoke of duty is very consistent with our Christian liberty.

Learn, 2. That one of the great occasions of the sins we commit in the course of our lives, is the too free use of our Christian liberty: the using our liberty to the utmost pitch and extent of that which we call lawful, is the occasion of our running into that which is certainly sinful. Religion most certainly allows us all reasonable liberty in the gratification of our natural appetites and passions; but all excesses and immoderate liberties are forbidden by religion. And accordingly one good rule for securing ourselves from falling into sin, in the using our Christian liberty, is this, namely, that in matters of duty, we should rather take too little of our liberty than too much.

For instance, prayer and almsgiving are indispensible duties; but how oft we should pray, and how much we should give, is not positively declared; in this case to pray very frequently, and to give alms very liberally and largely, is our wisdom and duty; no damage will come by doing too much, but both damage and danger will accrue by doing too little.

Learn, 3. That it is not sufficient, in order to the right use of our Christian liberty, that we do not from thence take occasion to sin ourselves;: but we ought to take care, lest by any indiscreet use of our own liberty, we give offence, and minister occasion of sin and stumbling unto others. This truth is implied in the second injunction, By love serve one another.

Here our apostle enforces the foregoing exhortation to love and serve one another, with a forcible argument or motive, namely, because love is the fulfilling of the law; that is,

1. it is the fulfilling of that part of the law which relates to our neighbour; all the moral law respecting our neighbour is fulfilled in that one word, Thou shalt love thy neighbour as thyself.

Or, 2. Love may be said to be the fulfilling of the law in general; for true and regular love to our neighbour supposeth our love to God, springeth from it, and is an evidence of it; yea, the love of our neighbour is the perfecting and completing of our love to God. If we love one another, God dwelleth in us, and his love is perfected in us. 1John 4:12.

Learn, That as love is a very comprehensive duty, comprising the inward affection as well as the outward action, so the word neighbour is of a very extensive consideration, and includes all persons, friend and foe, rich and poor, near and afar off; all that partake of humanity must be sharers in our charity: our inward affection and good-will must extend to all, though the outward expressions of it can reach but a very few. Thus the law is fulfilled in one word, when we love our neighbour as ourselves: not as we do (often) love ourselves, but as we should love ourselves, namely, with a wise and well-guided love.

The apostle, to enforce the foregoing exhortation to mutual love, urges here the dangerous effects which their animosities and strifes, with their controversies and contentions, would most certainly produce. By biting one another, says he, you will destroy and consume one another; where it deserves a serious remark, that St. Paul compares the enmities and animosities which were amongst them, upon the score of their differences in religion, to the bitings, rendings, and devourings of wild beasts, If ye bite and devour one another; and gives them timely notice of the fatal mischiefs and consequences that will follow thereupon, namely, a total devastation and inevitable consumption of the whole church. Take heed that ye be not consumed one of another. It is a true saying, Odia religionum sunt Acerbissima, There is no such bitter hatred amongst men, as upon the score of religion. As the zeal of the Jews would not suffer an uncircumcised person to live amongst them, so probably these zealous judaizers in Galatia would not suffer those who had cast off legal observances to live quietly and peacably by them; which might give occasion to these words of the apostle, If ye bite and devour one another, take heed ye be not consumed one of another.

Learn hence, 1. That there ever have been, are, and will be, differences about matters of religion, in the best and purest churches here on earth.

Learn, 2. That these differences may and ought to be managed with great temper and charity.

Learn, 3. That then contentions are highly uncharitable, and I very sinful, when men bite and devour one another.

Learn, 4. That such uncharitable contentions are do prepare and make ready a people for utter destruction; If ye bite, &c.

"To prevent the fore-mentioned evils, as if the apostle had said, I advise and exhort you to walk had said, I advise and exhort you to walk in the Spirit, that is, according to the guidance and direction, according to the influence and motion, of the Holy Spirit speaking to you in his word, and then you never will fulfil the lusts of the flesh; that is, you will never accomplish and bring into complete act (especially with deliberation and consent) the inordinate motions of corrupt nature."

Learn hence, That the more Christians set themselves to obey the new nature, and follow the motions of the spirit of grace, the more will the power of indwelling sin and inbred corruption be mortified and kept under. This expression, Ye shall not fulfil the lusts of the flesh, may be thought to import and imply these two things:

1. That an inward principle of grace in the heart will give a check to sin in its first motions, and cause it oft-times to miscarry in the womb, like an untimely birth, before it comes to its full maturity; it shall never gain the full consent of a gracious person's will, as it doth of an unregenerate person.

2. But if notwithstanding all the opposition grace makes to hinder the production of sin, if yet it doth break forth into act, such acts of sin are not committed without reluctance and regret, and are followed with shame and sorrow, yea, those very surprisals and captivities of sin at one time, are made cautions and warnings to prevent it at another time; and thus they that walk in the Spirit, do not fulfil the lusts of the flesh.

These words are brought in as a special reason why Christians should walk in the Spirit, that is, after the motions and guidance of God's Holy Spirit: because otherwise the flesh will quickly prevail over them; for the flesh is continually lusting against the Spirit, and the Spirit against the flesh; that is, the evil inclinations of corrupt nature are continually struggling with, and striving against, the good motions which the Holy Spirit of God stirreth up in us. And in like manner the Spirit, or renewed nature, opposes the motions of corrupt nature: for these two principles are contrary the one to the other; so that ye who are led by the Spirit, cannot act (with deliberation and consent) according to the flesh; nor can they that are led by the flesh, do the things which delight the Spirit.

Learn hence, 1. That there is a diversity of principles in a Christian flesh and spirit; there is a good principle, called spirit, because the Spirit of God is the author of it; and a bad principle in us, which is called flesh, by which we are inclined to that which is evil. This is called flesh, to denote its intimacy with us; it is as near to us as our flesh, to denote its nearness to us; it is as dear to us as our own flesh, as dear as a right hand or right eye; and to denote its continuance with us, as long as we carry flesh about us, so long will this principle of corrupt nature remain in us and continue with us.

Learn, 2. That the motions and inclinations in our nature to sin, do ever conflict and combat with, oppose and war against the motions of God's Holy Spirit, exciting and inclining us to good: though contraries cannot be together in the same subject in an intense, yet they may be together in a remiss, degree.

Learn, 3. The consequence and issue of this combat: We cannot do the things that we would, nor any thing as we would; we cannot perform any holy duty perfectly in this life. As soon may an imperfect father beget a perfect child, as we, in our state of imperfection, perform any duty free from sin.

O, what need, what great need then, have the best of saints of the mediation and intercession of our Lord Jesus Christ, when they present any performed duty unto God!

And what need also to watch our own hearts when we are upon our knees, to fortify them against the incursions and disturbances of the flesh; seeing, after all our care and vigilance in duty, we can none of us do the things that we would, nor any thing as we should!

That is, if ye be under the guidance and government of the Holy Spirit of God, and that renewing principle of grace which he had produced in you, you are no longer under the law; that is, not under the moral law as a covenant of life for our justification, though under it as an eternal role of living; not under the vindictive, though under the directive power of the law. So that the force of the apostle's argument seems to lie thus: "You are by the Spirit, by the spiritual dispensation of the gospel, free from the curse and terror of the moral law; how unreasonable then is it to suppose, that you should be still subject to the ceremonial law? No; if you be led by the Spirit, neither the moral law shall condemn you, nor the cermonial law oblige and bind you."

Our apostle having in the foregoing verses, exhorted the Galatians to walk in the Spirit, to be led and guided by the Spirit, and by no means to obey or fulfil the lusts of the flesh; he comes in these and the following verses, to discover how they might, with certainty and assurance, know whether they were spiritual or carnal, whether the Spirit or the flesh had a prevalency in them, or dominion over them.

Accordingly, he describes particularly the flesh and the Spirit, by their various and different effects, and gives us a catalogue of the one and the other; he reckons up no fewer than seventeen works of the flesh, all which, yea, any of which, continued in, and unrepented of, are damnable; after this, he enumerates nine special and gracious fruits of the Spirit, which qualify us for, and entitle us to the kingdom of heaven; The works of the flesh are manifest, &c.

Here observe, 1. That sin is called a work, thereby intimating to us the labour and toil, the drudgery and pains, which sinners meet with in a sinful course: The ways of sin are very toilsome, although in their issue very unfruitful; sin is no pleasurable service, but a laborious servitude.

Observe, 2. The apostle calls sin by the name of works, in the plural number, the works of the flesh; intimating, that sin never goes single, but has a dangerous train and retinue: He that yields himself a servant to one sin, shall soon find himself a slave to many.

Observe, 3. That sin is called a work of the flesh, because most sins are committed by the flesh; the body is the soul's instrument, as well in the work of sin, as in the service of Christ; and the flesh is the object, about which these works are conversant, as well as the organ and instrument by which they are committed.

Observe, 4. These works of the flesh are here said to be manifest: But how so? First, they are most of them manifestly condemned by the light of nature: a natural conscience in men startles at them at first, till by custom and frequent practice they become habitual and natural to them. Secondly, they are all of them manifest by the light of scripture; the word of God, which is in all our hands, condemns all these works of the flesh to the pit of hell.

Observe, 5. The particular enumeration of the works of the flesh, here made by the apostle;

adultery, or the defiling our neighbour's bed;

fornication, or the unlawful mixture of single persons one with another;

uncleanness, under which is comprehended all sorts of filthiness, and filthy lusts, whether natural or unnatural;

lasciviousness, by which is meant all wanton behaviour, either in speech or action, tending to excite filthy desires, either in themselves or others;

idolatry, whereby God is represented to corporeal eyes by pictures and images, and so brought down to human senses; properly, therefore, is idolatry, as such, called here a work of the flesh.

Again, witchcraft, a devilish art, whereby some men and women, having made a compact with the devil, either expressly or implicitly, are enabled, with God's permission, and by the assistance of Satan, to produce effects beyond the ordinary course and order of nature, and these for the most part rather mischievous to others, than beneficial to themselves;

hatred, or a secret enmity in our hearts against our neighbour, either for real or apprehended injuries;

variance, or outward contention by words or action, arising from the forementioned enmity in the heart;

emulations, or an inward grief and displeasure at some good in others, or done by others, which eclipses and overshadows us;

wrath, or violent anger, and immoderate passion, depriving a man for the time of his reason, and transforming him into a beast;

strife, or a litigious spirit, a continual proneness to quarrelling and contending;

seditions, or rending of societies into factions, and divinding communities into parties; which dividing work, when it falls out in the state, is called sedition; when in the church, by the name of schism;

heresies, or dangerous errors in the fundamental points of religion; not arising purely from mistakes of judgment, but from the espousing of false doctrines out of disgust or pride, or from worldly principles, to avoid persecution or trouble in the flesh; these may well be accounted carnal lusts, and called works of the flesh, although they be mental errors, and their first seat is in the understanding and judgment;

envyings, a pestilent lust, which makes another's good our grief; our eyes smart at the sight of what another enjoys, though we have never the less, because another has more;

murders, that is, the executing of private revenge, by shedding of blood, and taking away our neighbour's life unjustly;

drunkenness, revellings, the one is intemperance in drinking, the other an excess in eating; all sinful abuse of the creatures of God, which he has given, not barely for necessity, but delight, is censured here as a work of the flesh.

Observe, 6. The solemn warning which the apostle gives the Galatians to watch against all these sins, and not indulge or allow themselves in the wilful commission of any one of them; I tell you, says he, that such shall not inherit the kingdom of God, but be eternally banished from him.

Now, from the whole, learn, 1. That the ministers of the gospel must not satisfy themselves barely to reprove and condemn sin in general, but must descend to particulars; though invectives against sin, at large, are of good use to expose the deformity of sin, yet, in order to the awakening of particular sinners, we must take into our consideration their particular sins, and endeavour to convince them of them, and turn them from them; so doth our apostle here, in the foregoing catalogue of vices.

Learn, 2. That the ministers of Christ must acquaint their people, not only with the danger of allowing themselves in the grosser acts of sin, as adultery, fornication, drunkenness, and revellings, and such like, but also with the danger of indulging themselves in secret sins, heart sins, sins which the eye of the world can never accuse them of, but God will condemn them for; such are hatred, emulation, envy, &c. not only the outward act of sin, but the inward desire, is dangerous and damning. It is easy for a man to murder his neighbour, in the account of God, by a secret wish, and a passionate desire; he that hateth his brother is a murderer, and he that looks upon a woman unduly, is an adulterer, in the sight of God.

Learn, 3. That the ministers of Christ can never often enough warn sinners of the danger of sin, and continuance in it; we must do it over and over again; every sabbath, and every sermon, must ring a peal in the sinner's ears, of the fatal danger of a resolute impiety: Thus here, I tell you now, as I told you in time past, that they which do such things, shall not inherit, &c.

Observe here, 1. That the apostle, who called sin the work of the flesh, doth here call grace the fruit of the Spirit. Sin is a work of our own; it proceeds wholly from ourselves, our own depraved minds and wills, without the least co-operation of the holy Spirit; he can neither be the author nor abettor of any thing that is evil. All sinful works are works of the flesh, and therefore our own works; but all graces accompanying salvation, are the fruit of God's Spirit: both because he is the author of them and also, because they are so acceptable and pleasing to him even as fruit is unto our taste, and likewise so profitble and advantageous to ourselves. Where the flesh ruleth, there the work exceeds the fruit; and accordingly, without any mentioning of the fruit, they are called works of the flesh; but where the Spirit of God ruleth, there the fruit exceeds the work; and therefore, without ever mentioning the work, it is called the fruit of the Spirit.

Observe, 2. That the works of the flesh are spoken of as many; but the fruit of the Spirit is spoken of as one, many works, but one fruit. There is such a connection and concatenation of graces, that although they are distinct in their natures, yet are they inseparable in their subject, pull one link of a chain, and you pull all; so he that has any one spiritual grace in reality, or at least in eminency, cannot be utterly destitute of any other; for where the holy Spirit is, there cannot be a total defect of any holy grace.

Observe, 3. That the works of the flesh are said to be manifest, Gal 5:19 but no such thing is here affirmed of the fruit of the Spirit. Alas! God knows, the works of the flesh are but every where too manifest; adultery, fornication, uncleanness, lasciviousness, drunkenness, do so abound in all places, that you can scarce look beside them: But the fruits of the Spirit are not so; love, peace, gentleness, meekness, these are very thing in the world; hips and haws grow in every hedge, when choicer fruits are but in some few gardens.

Observe, 4. How St. Paul enumerates here nine special fruits of the Spirit; not as if there were more, but because these here mentioned stand in a direct opposition to the former vices recited in the foregoing verses.

The first sweet fruit of the Spirit, taken notice of here by the apostle, is love; a holy affection in the soul, whereby a person is carried forth to love God, primarily and chiefly for himself, and his neighbour for God's sake:

Joy, delight in doing our duty, and rejoicing in the expectation of the reward for well-doing:

Peace, inward peace with God and conscience, and outward peace with one another:

Long-suffering, an inclination of mind disposing us to bear injuries patiently, and to forgive them readily:

Gentleness, or affability and courtesy in conversation, a sweetness of temper, which renders us greatly useful, as well as exceedingly delightful to mankind:

Goodness, a disposition inclining us to communicate what we have and are to others, and to do all the possible good we can in our respective places and stations:

Faith, or fidelity towards men, in our promises, and in all our actions, speaking exact truth:

Meekness, this is threefold, a natural meekness, which is the product of the temperament of the humours in the body, a rare felicity; there is also a moral meekness, which is the product of education and counsel, this is an amiable virtue; and there is a spiritual meekness that order the persons according to the divine rule, the holy law of God; this is a noble and divine grace, which attracts the estimation of God, and the admiration of men:

Temperance, a sober use of meat, drink, and every thing wherein our senses are gratified or delighted.

Observe, 5. A special privilge belonging to all those who are possessed of the forementioned fruits of the Spirit, and that is, exemption from the law: Against such there is no law; that is, no law to compel, no law to accuse or condemn them; for the law enjoins them, and encourgaes the practice and performance of them.

Learn hence, 1. That the best, yea, the only way to have the fruits of the Spirit thrive in our hearts, is first to mortify the works of the flesh; weeds and thistles must be rooted up before grain can grow or thrive. As the corruption of one form is the production of another, so the morification of sin makes way for the plantation of the fruits of the Spirit.

Learn, 2. That moral virtues are the fruits of the Spirit, and commence Christian graces when they are acted by faith in Christ, influenced by love unto him, and aiming at the highest of ends, the glory of God and our salvation.

Learn, 3. That if we compare the fruits of the Spirit with the works of the flesh, there will appear so much beauty in the one, and such real deformity in the other, so much satisfaction in the one, and such disquiet and vexation in the other, that besides the difference between them in their original and event, the former considerations are abundantly sufficient to engage our love to the fruits of the Spirit, and to excite our hatred to the works of the flesh.

They that are Christ's; that is, they that are truly his followers, and sincere disciples, they have crucified, that is, subdued, and in some degree mortified and put to death, their fleshly corruptions, their carnal lusts, and sinful affections and passions. They did, by baptism, engage themselves to die unto sin; and the regenerate have done it in some measure: that have crucified the flesh; yet we must not understand this of a total, plenary, and final crucifixion, but inchoative only; and they are said to have done it, because they are daily doing of it, in proposito, voto, et eonatu, in resolution, in desire, and endeavour.

And by affections, we are not to understand natural, fixion, is not to be understood a total extinction of sin, but a deposing of it from its regency and dominion in the soul of the sinner; yet as death surely, though slowly, follows crucifixion, so likewise doth sin live in a believer a dying life, and dies a lingering, but a certain death; They that are Christ's have crucified the flesh, with the affections and lusts.

Learn hence, 1. That there are a peculiar people which are Christ's, that have special interest in him, union and communion with him; They that are Christ's, not by an external profession only, but by an internal implantation into him by faith.

Learn, 2. That all such as thus have an interest in Christ, are daily crucifying the flesh with its affections and lusts. The death of sin is here compared to our Saviour's crucifixion;

1.To show the conformity there is betwixt the death of sin, and the death of Christ. Did Christ die a painful, shameful, lingering, and accursed, death? So dies sin in the soul of a believer. There is a gradual weakening of the power of sin in him; sin is dying, as he, but it is a long time a-dying.

2.To denote the principal mean and instrument of our mortification, namely, the death of Christ; by virtue whereof believers do crucify their corrupt affections; the great arguments to mortification being drawn from the sufferings of Christ for sin.

Learn, 3. That the work of mortification, (called here, tropically, a crucifixion,) strikes not only at all sin, but at the root of all sins; it spares none, neither the flesh, nor any of its affections and lusts, do escape; root and branches, head and members; the old man is crucified, and the body of sin destroyed, and the axe of mortification laid to the root of every sin and sinful affection. In this manner do they that are Christ's crucify the flesh, with its affections and lusts.

If we live in the Spirit, that is, if the Spirit lives in us, if the holy Spirit of grace be the principle of our life, let us walk in the Spirit: that is, let us live and act under the conduct and guidance, under the direction and influence, of the Holy Spirit; let us do the works of the Spirit, let us bring forth the fruits of the Spirit, and let us live a spiritual life; let our dealings be about spiritual and heavenly things, and our chiefest delight be in such things; and by these spiritual delights and exercises we shall every day become more and more spiritual, and in the account of God by esteemed and reckoned amongst the number of those that walk in the Spirit. Let us then evidence the life of grace in ourselves, by exercising that grace in a life of communion with God. This seems to be the import of this remarkable place, If we live in the Spirit, let us also walk in the Spirit.

Here we may note, That there must be a principle of spiritual life before there can be any spiritual motion and exercise; we must first live in the Spirit, and the Spirit live in us, before we can possibly walk in the Spirit: the child must live before it can walk.

Note, 2. That when there is a principle of grace and spiritual life in the heart, there will be the actings and exercise of grace in the life: If we live in the Spirit, we shall walk in the Spirit.

I will put my Spirit within them, and cause them to walk in my statutes. Ezek 36:27. An holy heart will be attended with an holy life, and a good conscience accompanied with a good conversation; spiritual life will produce spiritual motion.

Our apostle closes this excellent chapter with an exhortation to the Galatians to avoid all pride and ambition, all vain-glorious boastings and ostentation, not provoking one another by their contentions, not envying either the gifts or graces of God bestowed on others.

Learn hence, 1. That there is and may be in all men, a desire of applause and just commendation. All men pretend to a share in reputation, and do not love to see it monopolized and engrossed by any person.

Learn, 2. That a vain-glorious desire of applause and reputation is sinful, when we seek for what we do not deserve, or for more than we deserve, or seek more to be applauded by men than to be approved by God.

Learn, 3. That ambition is usually attended with envy and contention; no sin goes single, but has a train of followers; Let us not be desirous of vain-glory, provoking one another, envying one another.

CHAP. V.

1 Stand fast therefore in the libertie wherewith Christ hath made vs free, and be not intangled againe with the yoke of bondage.

THese words, are repetition of the principall Conclusion of the whole Epistle. Which was on this manner: I Paul am called to teach, and my doctrine is true: therefore ye did euill to depart from it, and your dutie was to haue stood vnto it.

Further, they are collected and inferred vpon the conclusion of the last argument vsed in the last chapter, thus: Ye are children of the freewoman: and therefore ye are free: and therefore ye should hold fast your libertie.

In the words, two maine points of doctrine are propounded. The first is, that by nature we are all intangled with the yoke of bondage. For the better conceiuing of this, I will handle three points, the nature of this bondage, the signe of it, and the vse.

Touching the nature of it. Our spirituall bondage stands in three things. The first, is bondage vnder sinne, which Paul teacheth when he saith, I am carnall sold vnder sinne. Rom. 7. 14. Here remember, that by sinne, is meant Originall sinne, which hath two parts: Guiltines in the first offence of Adam, which is imputed to all mankind; and the disposition of all the powers of the soule to all manner of euill whatsoeuer. And this rebellious disposition is like a leprosie infecting the whole man: and it raignes like a tyrant ouer the soule of man, by tempting, intising, and drawing him from one actuall sinne to another, so as he can doe nothing but sinne. Iam. 1. 14.

The second thing, is obligation or subiection to all punis[illegible: 2 letters] ment both temporall and eternall. And it hath three parts. The first is, Bondage vnder Satan, who keepes vnrepentant sinners in his snare according to his owne will, 2. Tim. 2. 26. he rules in their hearts like a God, 2. Cor. 4. 4. and hath power to blinde them, and to harden their hearts, till he haue brought them to eternall death. Heb. 2. 14. The second is, bondage vnder an euill conscience, which sits in the hearts of offendours as an accuser and a terrible iudge, and lies like a wild beast at a mans dore, readie euer and anon to plucke out his throat. Gen. 4. 7. The third is, bondage vnder the wrath of God, and the feare of eternall death. Heb. 2. 15.

The third part of this bondage, is the obligation to the ceremoniall law. It pertaines not to all mankind, but onely concernes the Iewes, to whome it was a yoke of bondage. Act. 15.

The signe of this bondage, whereby it may be discerned, is to keepe a course or practise in sinning. Ioh. 8. 34. He that commits sinne, is a seruant of sinne: or againe, a life led according to the custome and fashion of this world in the lust of the flesh, or the lust of the eye, (which is couetousnes,) or in the pride of life. Eph. 2. 2. 1. Ioh. 2. 16.

The vse. We must learne to see, feele, acknowledge, and bewaile this bondage in our selues. Deliuerance belongs onely to such captiues, as know themselues to be captiues, Luk. 4. 18. and labour vnder this bondage, Matth. 11. 28. Thus did Paul when he saith, I am sold vnder sinne: and, O miserable man, who shall deliuer me from this bodie of death. To feele this bondage, is a steppe out of it: and not to feele it, is to be plunged into it.

Secondly, we must pray earnestly for deliuerance. The dumme creatures sigh and trauell till they be deliuered from their bondage: much more then must we doe it. Rom. 8. 22.

Thirdly, we must learne to detest whatsoeuer is of our selues: because it wholly tends to bondage.

Lastly, we must be content with any affliction that God laies on vs, though it be lingring sicknes, pouertie, imprisonment, banishment. For God might worthely lay on vs all shame and confusion: because we are by nature slaues of sinne and Satan.

The second maine doctrine is, that by grace there is a libertie pertaining to the people of God. Here I consider foure things: 1. what this libertie is. 2. the author of it. 3. the persons to whome it belongs. 4. our dutie touching this libertie.

For the first: Christian libertie is called, the Good, or commoditie of Christians. Rom. 14. 16.

It is a spirituall Right or condition, lost by Adam, and restored by Christ. I say spirituall, because it pertaines to the conscience. The vse indeede of our libertie is in outward things, as meate, drinke, apparell, &c. but the libertie it selfe is in the conscience. And thus it differs from ciuill libertie, which stands in the moouing of the bodie, in the choise of bodily actions, and in the free vse of our goods.

Christian libertie hath two parts, a Deliuerance from miserie, and Freedome in good things.

Deliuerance hath foure parts. The first, is a Deliuerance 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 passe: because there is a translation made of the curse from our persons to the person of Christ. Gal. 3. 13.

The second deliuerance is from the obligation of the law whereby it binds vs to bring perfect righteousnes in our owne persons for the attainment of euerlasting life, according to the tenour thereof, Doe this, and liue. And this deliuerance is procured, because there is a translation made of the fulfilling of the law from our persons to the person of our Sauiour Christ.

From these two deliuerances ariseth the Pacification of the conscience, partly for our Iustification, and partly for our conuersation.

Touching iustification: A sinner in his humiliation and conuersion hath by this doctrine a Libertie without respect to his owne workes, or to his owne fulfilling of the law, to rest on the meere mercie of God for the forgiuenes of his sinnes, and the saluation of his soule, and to appeale from the throne of diuine iustice, to the throne of grace, and to oppose the merit of Christ against the wrath and iudgement of God. And this hath bin alwaies the helpe of the godly in their distresse. Read 2. Chron. 33. 12. Ezra 9. Dan. 9. Psal. 32. 31. 130. 143. Consider the example of the Publican, and the Prodigall sonne, who condemne themselues, and make their appeale to the court of mercie and grace.

Here some man may say, how shall I know that I am freed from the rigour of the law, and from the curse thereof? Ans. Thou must first set thy selfe at the barre of Gods iudgement: and there must thou arraigne, accuse, and condemne thy selfe: this done, thou must vse thy libertie, and make thine appeale to Gods mercie and grace for pardon, by asking, seeking, knocking: and thus at length shalt thou be resolued touching thy deliuerance.

Moreouer, touching conuersation, our consciences are setled thus: In that we are freed from the Rigour of the law, God in mercie accepts the will and indeauour to beleeue, repent, and obay, for faith, repentance, and obedience. He spares them that feare him, as a father spares his child when he indeauours to doe that which he can. Mal. 3. 17. The law requires perfect obedience at our hands: yet God of his mercie lookes more at the will to obay, then the perfection of obedience. This must be a stay to our mindes, when we see more corruption, then grace in our selues, and our obedience tainted with many spots of disobedience.

The third Deliuerance, is from the obseruation of the Ceremoniall law of Moses. Col. 2. 16. And hence ariseth an other deliuerance from the bondage of humane Traditions, as Paul saith, If yee be dead with Christ from the Elements of the world, why are ye burdened with traditions? Col. 2. 20.

The fourth Deliuerance, is from vnder the tyrannie and dominion of sinne. Rom. 6. 14. Let not sinne haue dominion ouer you. For ye are not vnder the law, but vnder grace. In the first tonuersion of a sinner, Originall sinne receiues his deadly wound, and the dominion thereof is diminished according to the measure of grace receiued.

The second part of Christian libertie, is a Freedome in good things: and it is fourefold. The first, is a freedome in the voluntarie seruice of God. Luk. 1. 74. We are deliuered from our enemies, that we may serue God in righteousnes and holines before him all the daies of our liues without feare. Paul saith, that the law is not giuen to the righteous man, 1. Tim. 1. 9. because he is a law to himselfe, and freely does good duties, as if there were no law to bind him. The cause of this freedome, is the Gift and donation of the free spirit of God. Therefore Dauid praies, Stablish me with thy free spirit. Psal. 5. 1. And Paul saith, Where the spirit is, there is libertie. 2. Cor. 3. 17. And, The spirit of life which is in Christ (is a Law to vs, and) frees vs from the power of sinne, and death. Rom. 8. 2.

It may be obiected, that this freedome in the voluntarie seruice of God, is bondage. For Christ saith, Matth. 11. 29. Take my yoke vpon 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 seruice of God is not bondage, but perfect libertie.

The second freedome, is in the free vse 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 ouer 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 meates, with obligation of conscience, a doctrine of deuills. 1. Tim. 4. 1.

The third freedome, is a Libertie to come vnto God the father in the name of Christ, and in praier to be heard. Rom. 5. 2. Eph. 3. 12. Whereas according to our naturall condition, our sinnes are a wall of partition betweene vs and God, and cause vs to flie from the presence of God: and though we crie vnto God, and fill heauen and earth with our cries, so long as we are in our sinnes, we are not heard of him.

The fourth freedome, is a Libertie to enter into heauen in the day of our death: Christ by his blood hauing made a way. Heb. 10. 19.

Thus we see what Christian libertie is. The vse followes. The Anabaptists gather hence, that among Christians there must be Magistrates, they must haue power to make lawes beside the lawes of God: but this power they haue not, because Christians haue a free vse of all the creatures of God by Christian libertie. Ans. We must distinguish betweene the libertie it selfe, and the vse of it. And the Magistrates authoritie deales not with the libertie which is in the conscience, but with the vse of it: and he doth neither diminish nor abolish the vse of any of the creatures, but restraines the abuse, and moderates the ouer common vse for the common good. Thus Magistracie and Christian libertie may stand together: and the rather, because libertie is in conscience, and the Magistrates authoritie pertaines to the bodie.

Here is further, comfort for all the godly: for euen by Christian libertie, their consciences are exempted from the power of all creatures, men, and Angels. 1. Cor. 7. 23. Ye are bought with a prise, be not seruants of men, that is, let not your hearts and consciences stand in subiection to the will of any man. Here then falls to the ground the Opinion of the Papists, namely, that the lawes and Traditions of the Church bind conscience as truly and certenly as the word of God. This doctrine is not of God, because it is against Christian libertie.

Obiect. I. Rom. 13. 5. Be subiect to the higher powers for conscience. Ans. Conscience here is not in respect of the lawes of the Magistrate, but in respect of the law of God, that binds vs in conscience to obay the law of the Magistrate.

Obiect. II. Heb. 13. 17. Obay them that haue the ouersight of you, and be subiect. Ans. We must be subiect to them: because as Ministers of God, they deliuer the word of God in the name of God vnto vs, and that word binds conscience. Againe, the lawes which they make touching order and comelines in the seruice of God, are to be obaied for the auoiding of scandall and contempt.

Obiect. III. A thing indifferent vpon the commandement of the Magistrate, becomes necessarie. Ans. It is true. But it must be obserued, that necessitie is twofold, Externall, internall. And the law of the Magistrate makes a thing indifferent to be necessarie onely in respect of externall necessitie, for the auoiding of the contempt of authoritie, and for the auoiding of scandall. Otherwise the thing in it selfe is not necessarie, but remaines still indifferent, and may be vsed or not vsed, if contempt and scandall be auoided. The Apostles made a law that the Gentiles should abstaine from strangled and blood, and things offered to Idols, Act. 15. 28. yet Paul saith afterward to the Corinthians, All things are lawfull, 1. Cor. 10. 23. and whatsoeuer is sold in the shambles eate, and make no question for conscience sake, v. 25. because their intent was not, that the law should simply binde, but onely in the case of offence: and therefore where there was no offence to be seared, they leaue all men to their libertie.

Againe, here is an other comfort to all that beleeue in Christ, that nothing can hurt them, and that no euill can befall them, Psal. 91. v. 10. nay all things shall in the ende turne to their good, though in reason and sense, they seeme hurtfull. To beleeue this one thing, is a ground of all true comfort.

The consideration of this benefit of Christian libertie, teacheth three duties. The first is, from our hearts, to imbrace, loue, and maintaine Christian religion: because it is the meanes of this libertie. 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 libertie puts vs in minde to become vnfained seruants of God in the duties of faith, repentance, newe obedience. Rom. 6. 22. For this seruice is our libertie.

The second point is, touching the Author of this libertie, in these words, wherewith Christ hath made vs free. Christ then is the worker of this libertie. Ioh. 8. 36. he dissolues the works of the deuill. 1. Ioh. 3. 8. he binds the strong man and casts him out of his hold. Matth. 12. 29.

He procures this libertie by two meanes, by his merit, and by the efficacie of his spirit. The merit of his death, procures deliuerance from death, and it purchaseth a right to life euerlasting. The efficacie of his spirit assures vs of our adoption, and withall abates by little and little the strength and power of sinne. The vse. Hence we learne the greatnes and grieuousnes of our spirituall bondage, because there was none that could deliuer vs from it, but Christ by his death and passion. Hence therefore we are to take occasion to acknowledge and bewaile this our most miserable condition in our selues.

Secondly, the prise that was paid for the procurement of our libertie, namely, the pretious blood of the immaculate lambe of God, shewes that the libertie it selfe is a thing most pretious and excellent, and so to be esteemed.

Thirdly, for this libertie we are to giue 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 thankfull is an height of wickednesse.

The third point is, concerning the persons to whome this libertie belongs; and they are noted in these wordes, Stand ye fast; he hath made vs free. Whereby Paul signifies himselfe and the Galatians that beleeued in Christ. Beleeuers then are the persons to whome this libertie belongs. Ioh. 1. 12. 1. Tim. 4. 3. And true beleeuers are thus to be discerned. They vse the ordinatiemeanes of grace and saluation, the word, & sacraments: in the vse of the meanes, they exercise themselues in the spirituall exercises of inuocation and repentance: and in these exercises they bewaile their vnbeleefe, and striue by all meanes to beleeue in Christ. As for them that conceiue a perswasion of Gods mercie without the meanes of saluation, and without the exercises of inuocation and repentance, they are not true beleeuers but hypocrites.

When Paul saith, Christ hath made vs free, that is, me Paul, and you the Galatians, he teacheth that euery beleeuer must by his faith applie vnto himselfe the benefit of Christian libertie. But to doe this well, is a matter of great difficultie. The Papists in their writings report our doctrine to be this: that a man must conceiue a perswasion that he is in the fauour of God the adopted child of God: and that vpon this perswasion he hath the pardon of his sinnes, and the benefit of Christian libertie. But they abuse vs in this as in many other things. For we teach, that the Application of Christ and his benefits, is to be made by certaine degrees. The first is, to vse the meanes of saluation, the word, praier, sacraments: the second is, to consider and to grow to some feeling of our spirituall bondage: the third is, to will and desire to beleeue in Christ, and to testifie this desire by asking, seeking, knocking: the fourth is, a certen perswasion, or a certentie conceiued in minde of the mercie of God by meanes of the former desire according to the promise of God, Aske, and it shall be giuen vnto you. The fifth is, an experience of the goodnes of God after long vse of the meanes of saluation, and then vpon this experience followes the full perswasion of mercie and forgiuenes.

The fourth point, concernes the office of beleeuers, and that is, to stand fast in their Christian libertie, and in the doctrine of the Gospel, which reueales this libertie. And by this, we in England are admonished to stand fast to the religion which is now by law established amōg vs, & not to returne vnder the yoke of Popish bondage. For the Popish religion is flat against Christian libertie, two waies. For our libertie which we haue in Christ, frees vs from the law three waies, in respect of condemnation, in respect of compulsion to obedience, and in respect of iustification, (as Paul shewes at large in this Epistle:) and yet the Popish doctrine is, that we are to be iustified by the workes of the law. Againe, Christian libertie frees our consciences from the Traditions of men, Col. 2. 20. and yet the Popish religion bindes vs in conscience to the Traditions of men: nay, it is nothing els but an heape 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 maintaine our libertie with courage and constancie, whatsoeuer comes of it, as the soldier keepes his standing, though it cost him his life. We are readie to defend the libertie of our countrie euen with the hazard of our liues: much more then are we to defend Christian libertie with the losse of all that we inioy: sinne must be resisted euen vnto blood. Hebr. 12. 4. If men be fearefull, they must pray to God for the spirit of boldnes and courage: and if God vouchsafe not this gift when opportunitie is offered, they may withdraw themselues, and by flying preserue their libertie.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The resolution. The third verse is a confirmation of the reason in the second verse, and it may be framed thus: He which is bound to keepe the whole law, hath no part in Christ: he which is circumcised, is bound to keepe 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 therof: for he shewes what he meanes by circumcision, namely, iustification by circumcision, and consequently by the whole law. And therefore when he had said, If ye be circumcised, he changeth his speach, saying, Whosoeuer is iustified by the law. Againe, least men might thinke it a small matter to be abolished from Christ, he shewes that it is indeede to fall from grace.

The vse. These verses are as it were a thunderbolt against all Poperie. And first of all, I vrge the argument of Paul against the Popish Church, and against the Popish religion: If ye be iustified by the law, ye are abolished from Christ, and fallen from Christ. Answer is made, that the words are to be vnderstood of such workes of the law, as are from nature, and goe before faith: and not of such workes as are from grace, and follow faith: for such workes (they say) are from Christ, and stand with him. I answer, the words of Paul are to be vnderstood of all workes of the law, whether they be from nature, or from grace. For this Epistle of Paul was written about sixe yeares after the conuersion of the Galatians: therefore they were and had bin long regenerate persons: now men regenerate looke not to be iustified by works of nature, but by good workes, which are workes of grace. And Paul saith, Eph. 2. 10. We are not saued by workes which God hath ordained, that we should walke in: and these are the best workes that are or can be. Againe, Tit. 3. 5. Of his mercie he saued vs, and not of workes of righteousnes.

By this text we further see, that we and the Papists differ not about circumstances, vnlesse Grace and Christ be circumstances. Againe, we see that the Church of Rome is indeede no Church: because by maintaining iustification by works, it is abolished from Christ, and fallen from grace.

Againe, I vrge Pauls argument against them, on this manner. He which is debter to the whole law, hath no part in Christ: he which is iustified by workes, is debter to the whole law: therefore he which is iustified by workes hath no part in Christ Let them answer, if they can.

I turne the same argument another way, thus: He which is iustified by workes, is bound to keepe the whole law: but no man can keepe the whole law: therefore no man can be iustified by workes.

They answer to the minor, by making a double fulfilling of the law, one for this life, the other for the life to come; and both in their kind perfect. The fulfilling of the law for the time of this life (they say) it is to loue God aboue all creatues in truth: and that he which doth thus much, fulfills the law, and is no offender. Hereupon they inferre, that works may be answerable to the law, and be opposed to the iudgement of God. And for this doctrine, they alleadge S. Augustine. I answer againe, that Paul in this place takes it for a confessed truth, that no man can fulfill the law: and he vrgeth it as a great inconuenience, that any man should be bound to keepe the whole law. And before he hath said, He which is of the workes 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 sinne, whereas the Papists of our time teach, that men may fulfill the law for the time of this life without sinne.

Where Paul saith, If ye be circumcised: marke how the false Apostles abuse circumcision. It is by diuine institution a seale of the righteousnes of faith, and they make it a meritorious cause of saluation. It is indeede rather Gods worke, then our worke: and they make it their owne worke, and that meritorious before God. Like doe the Papists at this day. Baptisme is a signe and seale of Gods mercie, by diuine institution: and they turne it into a physicall cause which containes and conferres grace. In like sort they turne the workes of the spirit, almes, praier, fasting, contrition; yea their owne traditions, confession, satisfaction, and such like, into meritorious causes of iustification, and life. And this is the fashion of deceiuers, to retaine the names of holy things, but not to retaine the right vse of them.

As here we see Circumcision was an obligation to the keeping of the whole law in the old Testament: so is baptisme in the new, an obligation or bond, whereby we haue bound our selues to liue according to all the lawes of God. Matth. 28. 19, 20. This discouers the Atheisme and vnbeleefe of persons baptised in these our daies: for few there be that thinke vpon, and performe this obligation.

We are further to obserue the condition of the law. It is wholly copulatiue. All the parts of it are linked one to another. He that is bound to one commandement, is bound to all: he that keepes one indeede, keepes all: he that breakes one, in respect of the disposition of his heart, is a breaker of all, Iam. 2. 10. he that makes no conscience to keepe some one commandement, if occasion be offered, will breake any. Hence it followes, that true regeneration is that which is a reformation and change according to the whole law of God, and containes in it the seedes of all good duties. Christ saith, He that is washed is all cleane. Ioh. 13. 10. Iosias turned to God according to the whole law. Zacharie and Elizabeth walke in all the commandements of God without reproofe. Luk. 1. Dauid saith, He shall not be confounded, when he hath respect to all the commandements of God. Psal. 119. 6. On the contrarie, he which hath many excellent things in him, if he liue in the manifest breach of some one commandement, is sound in none, nay indeede he is guiltie of all. Herod did many good things: and yet all was nothing: because he liued in incest. Mark. 6. 20. The deuill is able to bring a man to perdition as well by one sinne, as by many.

Whereas Paul saith, If ye be iustified 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 say the Gospel is nothing but the law made more perfect, and plaine: which if it were true, a man might be iustified both by Christ and the law, which Paul saith cannot be. Secondly, I gather hence, that it is a meere deuice of mans wit, to say that Christ by his death and passion merited, that we should merit by our owne workes our iustification and saluation. For if this were true, that the merit of our workes, were the fruit of Christs passion, Paul would not haue said that iustification by the law, should abolish Christ vnto vs. For the cause and the effect, both stand together: whereas Christs merit, and the merit of our works, agree euen as fire and water. And no maruell. For the reason why Christ meriteth, is the Personall vnion of the Godhead with the manhood: which vnion, because it is not to be found in any meere man, neither is there any true and proper merit to be found.

Whereas Paul saith, Ye are fallen from grace, some gather, that the children of God may fall quite from the fauour of God. Ans. Men are said to be vnder grace, two waies. First, in the iudgement of infallibilitie: and thus onely the Elect are vnder the grace of God. Secondly, in the iudgement of Christian charitie: and thus all that professe Christ, (though indeede hypocrites,) are vnder the grace of God. And in this sense Paul saith, that the whole Church of Galatia is vnder the grace of God. And they are said to fall from grace, not because all were indeede vnder the fauour of God, and at length cast out of it: but because God makes it manifest to men that they were neuer in the fauour of God. Thus Christs enemies are said [illegible: 1 letter]o be blotted out of the booke of lif[illegible: 1 letter], Psal. 69. 28. when God makes it manifest that their names were neuer written there. Secondly, I answer, that Paul speakes this not absolutely, but vpon condition, If ye will be iustified by the law. And therefore v. 10. he saith, that he is perswaded better things of them.

Lastly, here we see it is false that euery man shall be saued by his religion: for he that is abolished from Christ, is quite out of the [illegible: 1 letter]auour of God. And therefore no religion, but that which is truly Christian, saueth.

5 For we in the spirit by faith waite for the hope of righteousnes. 6 For in Iesus Christ neither circumcision nor vncircumcision auaileth any thing, but faith which worketh by loue.

The meaning. We] I Paul, the rest of the Apostles, and all other Christian churches. In spirit] that is, in the powers of the soule sanctified and renewed. In this sense Paul saith that the true circumcision is that which is in the heart, in spirit, Rom. 2. 29. and Christ saith, that true worship of God is in spirit, Ioh. 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 meanes of hope makes them that beleeue to waite. Hope of righteousnes] that is, saluation or life eternall, which is the fruit of righteousnes, Tit. 2. 13. or againe, righteousnes hoped for▪ Righteousnes indeede is imputed to them that beleeue, and that in this life, yet the fruition and the full reuelation thereof is reserued to the life to come, when Christ our righteousnes shall appeare, and when the effect of righteousnes, namely sanctification, shall be accomplished in vs. Rom. 8. 23. 1. Ioh. 3. 2.

The sense then is this. All the Apostles and Christian churches with one consent in spirit by meanes of their faith, waite for the full reuelation of their imputed righteousnes, and for euerlasting life: whereas the false Apostles place their righteousnes in circumcision of the flesh, and looke to haue the fruition of it in this life.

v. 6. In Christ] that is, in the Church, kingdome, 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.

Vncircumcision] that is, the condition and workes of men vncircumcised.

Auaileth any thing] is of no vse, respect, or acceptation with God. Faith working] faith effectuall in duties of loue.

The resolution. These wordes containe a second reason, where Paul confirmes the former conclusion, and it may be framed thus. That thing which makes vs waite for the hope of righteousnes, that iustifies: not circumcision, but faith makes vs waite for the hope of righteousnes: therefore not circumcision but faith iustifies. 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 waite. The second, is taken from the propertie of faith in the sixt verse, thus: It is faith, and not circumcision that auailes before God: therefore faith and not circumcision makes vs waite.

Againe, in these two verses, Paul meetes with an Obiection, which may be framed thus: If ye abolish circumcision and the ceremoniall law, ye abolish the exercises of religion. The answer is: in stead of them we haue other exercises in our spirit, namely, the inward exercises of faith, hope, and loue. The vse. In the 5. verse, foure things are to be considered. The first is, who waites? Paul saith, we waite. Before he hath iustified his doctrine by the Scriptures, now he addes the consent of the Churches. Here then we see what is the office of all faithfull dispensers of the word, namely, to declare such doctrines as are founded in Scriptures, and approoued by the consent of the true Church of God. Paul an Apostle that could not erre, respected consent, much more are all ordinarie Ministers to doe it.

Againe, it is the office of all Christian people to maintaine and defend all such doctrines and opinions as are founded in the Scriptures, and ratified by the consent of the true churches of God, and no other. This to doe is to walke in the way of vnitie, and peace: and to doe otherwise is to walke in the way of schisme and heresie.

The second point is, what is waited for? Paul saith, the reuelation of righteousnes, and eternall saluation. Here I obserue, that there is no iustification by the obseruation of the law: and I prooue it thus: The righteousnes whereby a sinner is iustified, is apprehended by faith, and expected by hope: but if righteousnes were by the law, men should haue the fruition of their righteousnes in this life, and consequently the hope thereof should cease.

Secondly, here is comfort for the godly. They complaine of the want of sanctification: but they are to know, that in this life they shall neuer feele righteousnes, as they feele sinne: here they must hunger and thirst after righteousnes, liuing in some want of it. If we haue the first fruits of the spirit, the hatred of our owne sinne, the purpose of not sinning, the feare of God, and such like, we must content our selues, and waite for the fruition of further grace till the life to come.

Thirdly, we must become waiters for the mercie of God, and for life euerlasting. Gen. 49. 18. Iud. v. [illegible: 1 letter]1. For this cause we must doe as they doe which waite & attend for some great benefit: we must daily stand with our supplications knocking at the mercie gate to the death: and we must daily prepare our selues against the day of death, and it must be welcome vnto vs: for then is the ende of all our waiting and attending.

The third point is, by what are we to waite? Paul saith, We waite by faith. Hence it followes, that faith brings with it a speciall certentie of the mercie of God, and of life euerlasting. For men vse not to waite for the things whereof they are vncerten. Waiting presupposeth certentie. The Papists therefore that make speciall hope, should also make speciall faith.

The last point is, where is this waiting? Paul saith, in spirit. Here obserue, that all the exercises of Christian religion, are to be in the spirit. God must be worshipped in spirit. Ioh. 4. 24. Rom. 1. 9. The heart must be rent, and not the garment. Io[illegible: 1 letter]l 2. The inward motions of the spirit, are of themselues the worship of God, whereas our words and deedes are not simply, but so farforth as they are founded in the renewed motions of the heart. Men in our daies thinke they doe God high seruice, if they come to Church, heare Gods word, and say some few praiers. Indeede these things are not to be condemned: yet are they not sufficient, vnlesse withall we bring vnto God, a renewed spirit indued with faith▪ hope, [illegible: 1 letter]oue.

In the 6. verse, Paul propounds three conclusions. The first is this: that externall and bodely priuiledges are of no vse and moment in the kingdome of Christ. Paul saith, 1. Tim. 4. 8. Bodily exercise profiteth little, and that godlines is profitable for all things. It was a great priuiledge to be familiarly acquainted with Christ, and to haue eaten and drunke with him: yet is it of no vse in the kingdome of Christ. For of such Christ saith, Luk. 13. 26. Depart from me ye workers of iniquitie. It was a great priuiledge to be allied to Christ in respect of blood, yet in the kingdome of Christ, it is of no vse: and therefore Christ saith, He that doth the will of my father, is my brother, sister, and mother. Mark. 3. 33. To conceiue, and beare Christ, was a great honour to the virgin Marie: yet was shee not by this meanes a member of the kingdome of Christ, but by her faith in him. And if shee had not borne him in her heart, as well as shee bare him in her wombe, shee had not bin saued. To prophecie or preach, and that in the name of Christ, is a great dignitie: and yet many hauing this prerogatiue shall be condemned. Matth. 7. 22. It may be alleadged, that some outward exercises, as baptisme, and the Lords supper, are of great vse in the Church of Christ. I answer, the outward baptisme is nothing without the inward. Not the washing of the flesh, but the stipulation of a good conscience saueth. 1. Pet. 3. 18. Circumcision is profitable, if thou keepe the law. Rom. 2. 35.

By this we are taught, not to esteeme of mens religion by their riches, and externall dignities. For the fashion of the world is, if a man haue riches, and honour, to commend him for a wise, vertuous, and godly man. This is foolishly to haue faith in respect of persons. Iam. 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 ioying too much in them. 1. Cor. 7. 30.

The second conclusion. Faith is of great vse and acceptation in the kingdome 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 honour we can doe to God, to giue credence to his word: and from this flowes all other obedience to all other commandements. Hence we learne.

First, that we must labour to conceiue faith a right in our hearts, by the vse of the right meanes, the word, praier, sacraments: as also in, and by the exercises of spirituall inuocation, and repentance. This beeing done, we must rest vpon the bare word and testimonie of God, without, and against sense, and feeling: and quiet our hearts therein, both in life and death.

Secondly, faith in Christ must raigne and beare sway in our hearts, and haue the command ouer reason, will, affection, lust. And by it whatsoeuer we doe or suffer, specially the maine actions of our liues, are to be ordered, and disposed.

Lastly, it is a thing to be bewailed, that the common faith of our daies is but a Ceremoniall faith, conceiued without the ordinarie meanes, and seuered from the exercises of inuocation, and repentance.

The third conclusion is, that true faith workes by loue. Hence the Papists gather, that loue is the forme 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 liuely faith. But this their doctrine is false, and erronious. For faith is the cause of loue, and loue is the fruit of faith. 1. Tim. 1. 5. Loue out of a pure heart, good conscience, and faith vnfained. Now euery cause as it is a cause, hath his force and efficacie in it selfe, and receiues no force or efficacie from his effect. Secondly, true faith is liuely and effectuall in it selfe, and hath a peculiar forme of his owne, and that is a certen power to apprehend Christ in the promise. For in faith, there are two things, knowledge, and apprehension, which some call application, or speciall affiance, which affiance because the Papists cut off, they are constrained to make a supplie by loue. Thirdly, the operation of faith (according to the doctrine of the Papist) is to Prepare and dispose a sinner to his future iustification. Now, if this operation be from loue, then loue is before iustification: and that cannot be: because (as they teach) iustification stands in loue. Loue therfore is not the forme of faith. They alleadge for themselues this very text in hand, where it is said, faith worketh by loue: or (as they translate it) faith is acted and mooued by loue. Ans. The meaning of the text is, that faith is effectuall in it selfe: and that it shewes and puts forth his efficacie by loue, as by the fruit thereof. And it cannot hence be gathered, that faith is acted and mooued by loue as by a formall cause.

Againe, they alleadge, Iam. 2. 26. As the bodie is dead without the spirit: so is faith without workes. Ans. 1. The soule of man is not the forme of his bodie, but of the whole man. 2. Spirit may as well signifie breath, or breathing, as the soule. And so it carries a fit sense. For as the bodie without breath is dead, and it shewes it selfe to be aliue by breathing: so faith that is without workes, is dead, and it shewes it selfe to be aliue by workes. 3. There is a false composition of the wordes to be considered: faith that is without workes is dead: is true: but to say, faith is dead without workes (as though workes gaue life to faith) is false; and not the meaning of S. Iames, but the former onely.

Againe, the Papists hence gather, that faith and loue are ioynt causes in the iustification of a sinner, and that faith worketh loue in iustifying men before God. But this Interpretation is against the whole scope of this Epistle, in which Paul prooues that there is no iustification by the law, c. 5. v. 4. and therefore no iustification by loue. Againe, Paul saith, Rom. 3. 21. that righteousnes is reuealed without the law: and therefore without loue. And againe, that we are made the righteousnes of Christ, as Christ is made our sinne, namely, by imputation, and therefore not by infusion of loue. 2. Cor. 5. 21. Thirdly, faith iustifies by apprehending Christ in the promise, and therefore not by loue. The consequent I prooue thus. Faith and loue are two hands of our soule. Faith is an hand that laies hold of Christ, and it doth (as it were) pull him and his benefits into our soules. But loue is an hand of another kind, for it serues not to receiue in, but to giue out the good it hath, and to communicate it selfe vnto others. Therefore faith cannot iustifie by loue. Lastly, loue in order of nature followes iustification, and therefore it doth not iustifie. For first of all faith laies hold on Christ: then followes iustification: vpon iustification follows sanctification, and loue is a part of sanctification.

They vrge for themselues the words of Paul, that faith works by loue. Ans. Paul doth not shew in this verse, what iustifieth, but what are the exercises of Godlines in which Christians must be occupied. And he doth not shew how faith iustifieth, but how it may be discerned to be true faith, namely, by loue.

Secondly, they obiect that faith and loue are alwaies ioyned: and therefore ioyntly worke in iustification. Ans. They are ioyned in one person or subiect: and they are ioyned in the exercise of Christian life: but they are not ioyned in the article of iustification.

Thirdly, they vrge the 2. of S. Iames, where it is saide, that a man is iustified not onely by faith, but also by works. v. 24. Ans. Faith in S. Iames is put for an historicall knowledge of religion; or for the bare confession and profession of faith. Againe, iustification is twofold; one of the person, the other of the faith of the person. Iustification of the person is, when a sinner is absolued of his sinnes, and accepted to life euerlasting, for the merit of Christ. Iustification of the faith of the person is, when faith is approoued and found to be true faith: and a beleeuer iustifies himselfe to be a true beleeuer. Of this second iustification speakes S. Iames; and it is not onely by faith, but also by workes.

Lastly, it may be obiected, that loue is of no vse, if it doe not iustifie. Ans. Iustification, and sanctification, are two distinct benefits. 1. Cor. 1. 30. and 6. 11. Iustification ministers vnto vs deliuerance from hell, and a right to life euerlasting: Sanctification is a fruit of the former, and serues to make vs thankefull to God for our iustification: and loue serues for the same vse, because it is a speciall part of Sanctification.

Thus much of the deprauation of the text by the Papists. Hence further I gather, that many falsely in these last daies boast of faith: because it is not ioyned with profiting in knowledge, with true conuersion vnto God, with fruits of loue to God and man: whereas all true faith is fruitefull in good workes.

7 Ye did runne well: who did letyou, that ye should not obay the truth?

The meaning. Ye did runne well] In these words, Paul alludes to the games of running, vsed among the heathen. And he compares the word and precepts of God, to a way or race; beleeuers to runners, life eternall to the price, God to the vmpire or iudge, the lookers on, are men and Angels, good and badde, and the Exercise of religion, is the running in this race. Read of this, 1. Cor. 9. 24. Phil. 3. 13, 14.

Who] the interrogation hath in it the force of a reproofe, or complaint. And the sense is this: they did euill, which turned you forth of the way, and you haue done euill that you obaied not the truth. The like is, Psal. 2. 1. Why doe the heathen rage? that is, it is great wickednes for them to rage.

Let] stoppe, intercept your course, turne you out of the way.

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

The scope. These wordes, are a repetition of the principall conclusion of the whole Epistle. And this repetition is not in vaine. For it serues to bring the Galatians to a consideration of their offence, and to amendement of life. Hence I obserue, that the often and serious consideration of our sinnes and liues past, is a meanes to worke in vs a detestation of our sinnes, and a reformation of life. Thus Dauid saith, that vpon consideration of his waies, he turned his feete to Gods commandements. Psal. 119. 59. And the cause why there is so little amendement among vs, is, because we neuer so much as thinke what we haue done.

In these wordes, Paul sets downe three duties of Christian people. The first is, that they must be runners in the race of God. Indeede the Sabbath of the Iewes figured a rest which is contrarie to running: but this rest is from sinne, and not from good duties. This dutie of running teacheth vs foure things. The first is, that we must make hast without delay to keepe the commandements of God, specially the commandements of faith, repentance, new obedience. Psal. 119. 32, 60. Contrariwise it is a great fault for youth & others, to deferre amendement till old age, or till the last and deadly sicknes. For that is the time to ende our running, and not to beginne.

The second is, that we are to increase and profit in all good duties, specially in knowledge, faith, repentance. But we in this age doe otherwise. For either we stand at a staie, or goe backe, and very fewe of vs proceede forward in good duties. And there are two causes of this. One is blindnes of minde, which makes vs that we see not how little our faith and repentance is, and how great is the masse of our corruption: the second, is our vnbeleefe in the Article of life euerlasting.

The third dutie is, that we must neither looke to the right or left hand, or looke to things behind vs to set our affection on them, but we must presse on forward to the price of eternall life. Phil. 3. 13. Luk. 9. 62. Here comes a common fault to be considered: we, in respect of profession goe forward: yet we looke backe in our course, and minde earthly things.

Lastly, we must not be mooued with the speaches of men which are giuen of vs either to or fro. They are lookers on, and must haue their speaches, and our care must be not to heede them, but to looke to our course.

The second dutie of Christian people is, that they must not onely be runners, but they must runne well. And that is done by beleeuing, and by obaying the true religion, or as Paul saith, by hauing faith and good conscience. 1. Tim. 1. 18. These are as it were the two feete by which we runne to life euerlasting. Vnder faith we are to comprehend the true acknowledgement of God, affiance in him, and inuocation, &c. Vnder good conscience, is comprised the purpose of not sinning, and the care to obay God in all his commandements. To applie this to our selues: runners we are: but, alas, few of vs are good runners. We haue one good foote, and that is our faith or religion which is sound and good: but we halt on the other foote: our care to keepe conscience is not sutable to our religion. And three things cause a lamenes or feeblenes in this foote, the lust of the eye, that is couetousnes; the lust of the flesh, and pride of life.

The third dutie is, that we must runne the race from the beginning to the ende, and finish our course, so as we may apprehend life euerlasting. 1. Tim. 6. 11. 2. Tim. 4. 7. 1. Cor. 9. 24. And for this cause we must cherish in our hearts a loue and feruent desire of eternall life, and by this meanes we shall be drawne on through all miseries, and ouerpasse them to the ende. Secondly, we must hold and maintaine a constant and daily purpose of not sinning. And where we are the weakest, there must our resolution be the strongest. And thus shall we be constant to the death.

8 It is not the perswasion of him that calleth you.

The meaning. This opinion of iustification by the workes of the law, is not from God, who hath called you from bondage to libertie.

The scope. Paul here meetes with a conceit of the Galatians, which was this: Why dost thou so often and so sharpely reprooue vs? for we hould nothing against conscience, but are perswaded of the thing which we say. To this Paul answers here: this perswasion is not of God: because it is against the calling of God, for he calles you to libertie: and this your opinion drawes you into bondage.

Here we see the cause of mens declining from God and his worde, and that is this: Men denie credence to Gods word, & listen to plausible perswasions, and so fall awaie. Thus Eue fell in the estate of innocencie by listning to the false perswasions of the deuill. The Papists [illegible: 1 letter]usle themselues in their superstitions, by a presumption that the Church cannot erre, and that god wil not leaue his church destitute of the assistāce of his spirit. Our common people boulster themselues in their blind waies by a presumption that God is all of mercy, and that if they doe their true intent, serue God, say their praiers, deale iustly, and doe as they would be done vnto, they shall certenly be saued. Tradesmen often vse many practises of fraud and iniustice, and that vpon a perswasion, that they haue a charge and family which must be maintained. If men now a daies will not blaspheme, drinke, and riot, as others doe, they shall be charged with precisenes: and that comes vpon a perswasion, that it sufficeth to auoid the outward and notorious crimes which are mentioned and condemned in the law. Thus the whole world is misled by blind perswasions.

Secondly, hence we learne to close vp our eyes (as it were) and absolutely to follow the calling of god, & to subiect all the powers of our soules vnto it. Thus did Abraham when he was called to go he knew not whether, and Paul without vsing consultation went and preached in Arabia at the calling of Christ.

Thirdly, Paul here sets downe a note to discerne of false doctrines and opinions in religion. If they be sutable to the calling of God they are good: if they be against the calling of God, they are naught. This is Pauls rule. God calles vs to libertie: therefore the doctrine of iustification by the workes of the law is naught: for it drawes vs into bondage. In like [illegible: 1 letter]ort God calles vs to free iustification: and therefore the doctrine of humane satisfactions and of the merit of workes is naught. Againe, God calls vs to an vtter deniall of our selues: and therefore the Popish doctrine of preparation, and of freedome of will in the conuersion of a sinner, is naught.

Lastly, it is to be obserued, that Paul saith in the time present [of him that calleth you:] for hence it appeares, that God continues to call the Galatians, euen after their fall, in which they fell away to an other Gospel, and as much as in them lay, abolished themselues from Christ. This shews Gods patience: and that there is a possibilitie of mercie after great and grieuous falls.

It may be saide, how long doth God continue to call men vnto him? Ans. So long as he vouchsafeth them the benefit of the publike Ministerie. Thus then more then fourtie yeares hath God called vs in England. And for this cause, it is our part to pray to God for hearing eares to be pearced in our hearts: and we must answer the calling of God, Psal. 27. 8. at the least in the desires and groanes of our hearts. And lastly, we must in life and conuersation be sutable to the calling of God.

9 A little leauen, leaueneth the whole lumpe.

The sense. As a little leauen leaueneth and fauoreth the whole lumpe of dow: euen so, one errour or point of corrupt doctrine, corrupteth the whole bodie of Christian religion▪ because all the points of religion are linked and compounded together, so as if one be corrupt, the rest cannot remaine [illegible: 1 letter]ound and incorrupt.

The scope. The obiection of the Galatians is: Put case, that we erre in ioyning Circumcision and Christ: yet there is no cause why thou shouldest [illegible: 1 letter]o sharpely reprooue vs: for it is no great errour to ioyne workes and Christ in the cause of our Iustification. Paul answers to this obiection by a prouerbe, saying, that a little leauen of false doctrine corrupts the whole bodie of religion: and one errour, though it seeme to be of small moment at the first, may at length bring with it the corruption and deprauation of many other points.

The vse. In the example of the Galatians, we see what is the common fashion of men, namely, to extenuate their faults, and to make small matters of great offences. The Phari[illegible: 1 letter]ies taught, that sundrie of Gods commandements, were small and little commandements. Matth. 5. 19. To them that make no conscience of sinne, great sinnes are little sinnes, and little sinnes are no sinnes. Pride is cleanlines, couetousnes is nothing but worldlines, drunkennes good fellowship, fornication a tricke of youth. Thus men put visards vpon their vgly sinnes. The Polititian that is of no religion, saith, that we and the Papists differ not in substance, but in small circumstances: and that if they erre, it is but in small points. But on the contrarie, we are to esteeme euery sinne for a great sinne, to humble our selues for the least sinnes, and to bring our selues in subiection to God in the least of our actions.

Here we are taught by all meanes to maintaine the puritie of sound religion, whatsoeuer befall vs. And for this cause we are to resist and withstand euery erronious opinion that shall be broched. For it is the pollicie of the deuill by foisting in some one errour, to depraue and confound the whole bodie of truth. It may be saide, how may we discerne errour from sound doctrine, considering oftentimes they are like, as leauen is like dowe? Ans. Leauen is discerned from dow, not by colour, but by tast: euen so they which are spirituall, and haue the gift of discerning, directed by the analogie of faith, discerne truth from falshood. For whatsoeuer is against one Article of faith, or against any of the commandements of the decalogue, is not sound doctrine, but leauen.

Againe, that which is said of false doctrine, may be said proportionally of bad manners. Here therefore we must be put in minde of three duties. The first, to resist and withstand euery particular sinne. For euen one sinne is able to defile the whole life of man. One flie is sufficient to marre a whole boxe of sweete ointment. One offence in our first parents, brought corruption vpon them and all mankind, yea vpon heauen and earth. He that makes no conscience of some one sinne, is guiltie of the whole law. Iam. 2.

Secondly, we must doe our indeauour to the vttermost, to cut off euery bad example in the societies of men. For one bad example is sufficient to corrupt a whole familie, a whole town, a whole countrie. The example of one incestuous man was sufficient to corrupt all Corinth. Therefore Paul saith, Purge out the old leauen. 1. Cor. 5. 6. The law of God is, that blasphemers, murderers, adulterers, &c. shall be put to death: the reason is, that euill may he taken away out of Israel, that is, the euill of wicked example, which beeing suffered spreads abroad, and doth much hurt. The barren figge tree must be cut downe, 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 euery sinne. We say of arrand theeues, that first they beginne to practise their wickednes in pinnes, and points. For this cause idlenes, fulnesse of bread in excessiue eating, drinking, and swilling, [illegible: 1 letter]iot, and vanitie in apparrell, are to be suppressed in euery societie, as the breeders of many v[illegible: 1 letter] ces.

On the contrarie, as one point of euill doctrine brings with it many other: so any one little grace of God, brings many other with it. The entrance into Gods word, giues light. Psal. 119. 130. In this respect Christ saith, The kingdome of heauen is like leauen, hidde in three peckes of meale: because Gods kingdome is set vp in the heart at the first vpon very small beginnings. Matth. 13. 33. This must teach vs to vse the meanes of our saluation, and not to be discouraged though we haue in vs but some small beginnings of Gods grace.

10 I haue an affiance in you in the Lord, that ye will be no otherwise minded: but he that troubleth you shall beare his iudgement, whosoeuer he be.

The sense. In the Lord] by the gratious assistance of God, who no doubt will giue a blessing to my Ministerie.

No otherwise minded] that is, thinke no otherwise then ye haue done, and ought to thinke; and thinke no otherwise then I haue taught you.

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

Shall be are] shall haue his due and deserued punishment, partly in this life, and partly in eternall death. See this verified in the ende of the booke of English Martyrs▪ in the desperate, horrible, and stinking endes of persecutors. But yet this threat must be vnderstood with the Exception of repentance.

The scope. The wordes are an Answer to an Obiection, which may be framed thus: It seemes by your former prouerb of leauen, that you hold us to be a people corrupted, and vnsauorie vnto 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 vse. When Paul saith, I haue an a[illegible: 2 letters]iance in you, he teacheth in his own example, that we are to hope the best of men so long as they are curable. It may be saide, they that hope the best are sometimes deceiued. Ans. They are onely deceiued in their iudgement, and that in things whereof they haue no certen knowledge, and they are not deceiued in practise. For it is a dutie of loue to hope the best. And they which vse to suspect the worse are oftner deceiued. Againe, it may be saide, that we must iudge of things as they are indeede. Ans. Iudgement of things, and iudgement of persons must be distinguished. Of things, vpright iudgement is to iudge of them as they are: and if they be doubt[illegible: 1 letter]ull to suspend. Now our iudgement of the persons of men, must be to take things in the better part as much as possibly may be. Lastly, it may be alleadged, that we must loue our neighbour as our selues: and that we despaire in respect of our selues. Ans. We are to despaire in respect of our selues, because we are priuie to our owne estate: but we are not priuie to the estate of any other man: and therefore we are to hope the best of them. This shewes the fault of our times: if any professing the Gospel fall vpon frailtie, there are numbers of men that will make no bones of it to condemne them to the pit of hel, for hypocrites: but such persons are not carried by the spirit of Paul, who hopes the best of them that fall.

Againe, here we see how we are to put affiance in men. We are to put affiance in God for all things whatsoeuer, whether concerning bodie or soule: but our affiance in men, must be onely for such things as they are able to performe. Secondly, we must put affiance in God absolutely for himselfe, and therefore we say, I beleeue in God, &c. but all our affiance in men whatsoeuer, must be in the Lord.

When Paul saith, that he had affiance of them in the Lord, he shewes that renewed repentance is the gift of God. And there are two graces required vnto it, helping grace, and Exciting grace. Helping grace preserues and confirmes the first and initiall repentance. Exciting grace giues the will and the deede. And without these graces the child of God, if he fall, cannot repent▪ and recouer himselfe. They therefore are deceiued, who thinke that they may haue repentance at command, and that they may repent when they will.

It may be demanded, why Paul vseth mild tearmes, and doth not excommunicate the Galatians? Ans. So long as men are curable, meanes must be vsed to recouer them. The sheepe or oxe that goes astray, must be brought home againe, Exod. 23. 4. much more thy neighbour. Christ himselfe brings home againe the lost sheepe, and so must euery shepheard. Ezech. 34. 4. Now the Galatians were in all likelihood persons curable: and therefore not to be cut off. For the Censure of Excommunication pertaines to them alone, of whose recouerie there is no hope.

Some there be that mislike the Preaching vsed in these daies, because we vse not seueritie, and personall reproofes, after the manner of Iohn Baptist. But these men are deceiued. We haue not the like calling that he had, nor like gifts: neither are we in the like times. For Iohn the Baptist was in the very time of the change betweene 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 Apostasie, that he hoped better things of them.

In the last place, the commination which the Apostle vseth, is to be obserued, that troublers of the Church shall beare their iudgement. Hence I gather,

1. That God watcheth ouer his Church with a speciall prouidence. We in England haue found this by experience: and we are to be thankfull for it.

2. That the doctrine of the Apostles is of infallible certentie: because the oppugners of it are plagued by the iust iudgement of God.

3. On the contrarie, our dutie is, to pray for the good estate of the Church of God, and for the kingdomes where the Church is planted, and for the continuance of the Gospel specially in England. For what will all the things we haue doe vs good, if we be forth of Gods kingdome, and lose our soules?

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

The sense. Yet preach] now while I am an Apostle. Here Paul takes it for graunted, that when he was a Pharisie he taught and maintained Circumcision: but he denies that he euer taught it after his conuersion in his Apostleship. The crosse] the Gospel which is a doctrine teaching deliuerance from hell, and life euerlasting, 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 is, there is no such matter. For if I taught circumcision, the Iewes, maintainers of circumcision, would not persecute me as they doe: neither would they take offence at the preaching of Christ crucified, if I ioyned circumcision with Christ.

The drift. Paul here answers a new obiection, which is on this manner. There is no cause, Paul, why thou shouldest thus reprooue vs, for thou thy selfe art a teacher of circumcision. To this Paul makes a double answer. First, he denies the report, and prooues his deniall by a double reason; one is, because the Iewes still persecuted him; the other is, because they tooke offence still at his preaching of Christ crucified. Secondly, Paul answers by pronouncing a curse vpon the false Apostles.

The vse. In the wordes. I consider two things, the report giuen forth of Paul, and his Apologie. The report was, that Paul preached circumcision. In this we see what is the condition of the Ministers of the word, namely, to be subiect to slander and defamation, not onely in respect of their liues, but also in respect of their Ministerie and doctrine, as if they were heretikes. Thus the Papists at this day reproch the Ministerie of the Church of England, charging it with sundrie foule heresies. And many among vs spare not to charge it with the heresie of Puritanisme. And I doubt not to auouch it, that some are condemned for here[illegible: 2 letters]kes in the historie of the Church, who (if all were knowne) should be found to be good seruants of God.

1. This verifies the saying of Ecclesiastes, c. 8. v. 14. There are righteous men to whome it befalls according to the worke of the wicked

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

3. Beeing defamed, and that wrongfully, they must hence take occasion to be more carefull to please God, as Dauid did in the like case. Psal. 119. 69.

But how came this report of Paul? Ans. Sometime he tollerated circumcision, as a thing indifferent for a time: and hereupon circumcised Timothie. And vpon 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 vpon Magistrates and Ministers, and that vpon euery light and vniust occasion. But good men will take no such occasions of raising reports. Psal. 15. 3.

But how did Paul take this report? Ans. He did not requite euill for euill (as the manner of men is▪) but he returnes loue and goodnes for euill: and for this cause (no doubt of purpose) he beginnes his speech on this manner, Brethren, if I yet preach Circumcision.

The Apologie and defence followes. And first he denies the report. And this is: because for his preaching he is persecuted of the Iewes. Here obserue, that they which are called to teach, must preach the Gospel, what trouble or danger soeuer follow, as Paul did. It may be demanded, whether a Minister may not in teaching conceale any part of the truth at any time without sinne? Ans. In the case of Confession when a man is called to giue an account of his faith, no truth, no not the least truth may be concealed. Againe, when the soules of men are to be releeued, and saued, all concealements are damnable. Yet in the planting or in the restoring of the Church, doctrines most necessarie may be concealed. Paul was about two yeares at Ephesus, and spake nothing against Diana, but in generall tearmes. If he had, he had planted no Church at Ephesus. Againe, when people be vncapable 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 learne. Some beleeuers must haue no strong meate, but milke onely. Thirdly, when the teaching of a lesser truth hinders the teaching of a fundamentall truth, the lesser truth may be concealed, that the fundamentall truth may be taught, and take place.

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

Paul addes further in way of defence, that the scandall of the crosse was not abolished. Hence it followes, that the Gospel must be preached, though all men be offended. God must not be displeased though all men be displeased. Act. 5. 29. Indeede Christ pronounceth [illegible: 1 word] woe against them by whome offences come: but that is meant of offences giuen, and not of offences taken: of which Christ hath an other rule, Matth. 15. 14. Let them alone, they are the blind leaders of the blind.

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

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

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

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

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

By this we se that the doctrine of iustification by workes or by the law, is a doctrine full of danger and peril, because it puts men out of their estate in Christ, and ber[illegible: 1 letter]aues them of their saluation in heauen. Therefore let all men flie from the religion of the Papist, as if they would flie from an armie of Spaniards or Turkes.

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

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

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

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

The second is, who are called? Ans. All they that any waie answer the calling of God, for Paul saith indifferently of all 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 pertaines to them which are not Elect, because they are mixed in societie with the Elect. And hence ariseth a distinction of the calling of god, sometime it is operatiue: because God signifies and withall workes his will in the Elect: sometimes againe in respect of others it is only significatiue, when God reueales his will to men, but spares to worke it for iust causes knowne to himselfe.

The third point is, what is the calling to libertie? Ans. An action of God translating men from the kingdome of darknes to his owne kingdome. It hath 2. parts, inuitement and admission. Inuitement is, when God offers remission of sinnes & life euerlasting to them that beleeue, outwardly by the preaching of the Gospell, inwardly by the inspiration of heauenly desires. Admission is, when men are entred into the kingdome of grace: and it is either outward or inward. Outward admission is made in baptisme. Inward admission is, when men are taken out of olde Adam, and by faith ingrafted into Christ: for by this ins[illegible: 1 letter]tion into Christ, men are made reall members of gods kingdome.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thou shalt loue] vnderstand both the affection, and the duties of loue. Thy neighbour] any one that is neare vnto vs in res[illegible: 1 span]t of mans nature. Isai. 58. 7. though he be our enemy, yet i[illegible: 1 letter] by any occasion he be offered vnto vs of God, he is our neighbour.

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

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

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

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

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

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

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

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

The second point, concernes the qualitie of these dissentiōs, When Paul saith, if ye bite and deuoure &c. he signifies that they were fierce, and violent. And such commonly are dissentions for religion, as appeares by the persecution in Queene Maries daies, the heate whereof nothing could slake but mans blood. Againe, he signifies in these very wordes, that they were bru [illegible: 1 letter]ish, and beastlike, more beseeming wolues, lions, dogges, then men. This must teach vs to detest railing, cursing, euill speaking, fighting, vnles it be in the case of necessarie defence, for by these actions we degenerate to the condition of beastes, and repell from vs the worke of grace: for Christ of lions, wolfes, beares, hath made vs his sheepe and lambes. Isai. 11.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Againe, hence it followes, that workes of the regenerate, are mixed workes, that is, good workes indeed, yet not perfectly good, but partly euill: for such as the cause is, such is the effect: now the minde and will of man, are the cause of his workes, and the mind is partly carnall, and partly spirituall: so also is the will: and therefore the workes that proceede from them, are partly spirituall, & in part carnall. Vpon this ground it followes, that all the workes of regenerate men, are sinfull, and in the rigour of iustice deserue damnation. Obiect. Sinne is the transgression of the law: good workes are no transgression of the law: therefore good workes are no sinnes. I answer to the minor. The transgression of the law is twofold: One, which is directly against the law, both for matter, and manner: the second is, when that is done which the law requires, but not in that manner it should be done. And thus good workes become sinfull. The dutie which the law requires, is done, but it is not done perfectly as it ough to be done, by reason of the flesh. Secondly, it is alleaged that good workes are from the spirit of God: and that nothing proceeding from the spirit of God is sinne. Ans. Things proceeding from the spirit of God alone, or from the spirit immediatly, are no sinnes: now good workes proceed not only from the spirit, but also from the mind and will of man, as instruments of the spirit. And when an effect proceedes from sundrie causes that are subordinate, it takes vnto it the nature of the second cause: hereupon workes are [illegible: 2 letters]rtly spirituall, and partly carnall, as the minde and will of the doer is. Thirdly, it is alleged, that good works please God: and that things pleasing God, are no sinnes. Ans. They please God; because the doer is in Christ, and so pleaseth God. Againe, they please not God before, or without pardon: for they are accepted, because God approoues his owne worke in vs, & pardons the defect thereof. Lastly, some obiect on this manner. No sinnes are to be done: good workes are sinnes: theretherefore not to be done. Ans. They are not simply sinnes, but onely by accident. For as God commands them they are good: and as godly men doe them, they are good in part. Now the reason holds onely thus: That which is sinne, so farre forth as it is a sinne, or if it be simplie a sinne, is not to be done. Now then vpon this doctrine it followes, that there is no iustification by workes, nor no fulfilling of the law, for the time of this life.

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

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

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

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

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

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

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

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

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

19 Moreouer, the workes of the flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes, 20 Idolatrie, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, 21 Enuie, murthers, drunkennes, gluttonie, and such like: whereof I tel you before (as I also haue told you before) that they which do such things, shal not inherit the kingdom of God.

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

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

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

Touching the kinds or sorts of the workes of the flesh, they are in number se[illegible: 1 letter]uenteene: and I may reduce them to foure heads. The first sort, are against chastitie, the second, against religion, the third, against charitie, the last, against temperance.

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

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

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

Adulterie is named in the first place, and that for speciall cause. For as it is a common, so is it also a great sinne. For it is the breach of the couenant of marriage, made in the presence of God, and vnto God: and therefore it is called the couenant of God. Prou. 2. 17. It is the punishment of idolatrie. Rom. 1. 24. It is a sinne greater then theft. Prou. 6. 30. 32. The committers of this sinne cut off themselues from humane societie, and become men of death, & women of death, according to Gods law. And it will neuer be well with humane societie, till adulterers be made fellons, their liues taken from them, and their goods confiscate. Lastly, this sinne brings the ruine of the families of adulterous persons: and it sets a fire in them that burnes to destruction.

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

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

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

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

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

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

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

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

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

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

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

Idolatrie] The second sort of sinnes follow, which are against godlines: and they are three, Idolatrie, Witchcraft, Heresie. Idolatrie is the worshipp [illegible: 1 word] Idol-gods. An Idol is taken two waies. First of all, a fiction, or a thing meerely deuised, is an Idol: againe, when we conceiue a thing that is otherwise then it is, it is an Idol. So likewise Idolatrie is twofold. One is, when some thing that is not God, is set vp in the Roome of God: and that is done three waies. One is, when the Godhead is ascribed to a creature, as when it was said to Herod, The voice of a God, Act. 12. 22. and not of a man. The second is, when any propertie of the godhead is ascribed to the creature. The third is, when the affections of our hearts are giuen to the creature. Thus couetousnes is called Idolatrie, Col. 3. 5. because it makes men put their affiance in riches.

The second kind of Idolatrie, is to worship the true God with deuised worship, as namely with, in, and at Images, set vp to the honour of God. This Idolatrie is forbidden in the second commaundement, 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 alleadged, that the commandement onely forbids the making of the images of false gods. I answer, and of the true God also. Aarons calfe was an Image of the true God. Exod. 32. 5. And it must be obserued, that Iehu destroied the Idols of Baal, 2. King. 10. 26. and withall remained still in the sinne of Ieroboam, v. 31. which was to worship the calfes in Dan and Bethel, which were images of Iehoua. And for this he is discommended.

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

Againe, by this we see that many of vs are very carnall. For though we detest outward Idolatrie, yet the inward Idolatrie of the heart aboundes among vs. For looke where the heart is, there is the God. Now the hearts of men are vpon the world, and vpon the riches, and pleasures thereof. For them we take the most care, and in them we place our chiefe delight, whereas God in Christ should haue all the affections of our hearts.

Witchcraft] The worde [non-Latin text not transcribed], properly signifies, poisoning: but here it is fitly translated, witchcraft: because all poisoning is comprehended vnder murther which followeth. And the Magitians of Egypt, Exod. 7. are called [non-Latin text not transcribed], in the translation of the Seauentie: as also the wise men. Dan. 2. Now if they had bin but poisoners, they had not bin fit for Pharaos and Nabuchadnezars turne, neither would they haue desired their presence, and helpe.

Witchcraft signifies all curious arts, wrought by the operation of the deuill. For the better conceiuing of it, I will consider two things. The ground thereof, and the kindes of witchcraft.

The ground, is a League or Compact with the Deuill. It is twofold, an Expresse or open league, and a secret league. The open league is, when men inuocate the Deuill in expresse words, or otherwise make any manifest couenant with him. The secret league is, when men vse meanes, which they know haue no force, but by the operation of the deuill. And the very vsing of such meanes in earnest, is an implicit couenanting with the deuill. If by true faith, we make a couenant with God; then a false faith, in the vse of Satanicall ceremonies, makes a couenant with the deuill. And without this, there is no practise of witchcraft.

There are three kinds of witchcraft. The first is, Superstitious diuination, which serues to tell men their fortunes, or to reueale secrets by the flying of foules, by the intralls of beasts, by the obseruation of starres, by consulting with familiar spirits, and such like. Deut. 18. 11. The second, is iuggling, which is to worke wonders, or feates, beyond the order of nature, as did the Magitians of Egypt. The third, is charming or inchanting, which is by the pronouncing of wordes, to procure speedie hurt, or speedie helpe.

The vse. By this we see that we are a carnall people. For in the time of distresse vpon extremitie, figure-casting, and charming, are ouermuch vsed. And yet both of them are full of superstition, and follie. For the reuealing of things to come is Gods: and the starres are vniuersall causes, working vpon all things alike: and therefore it is not possible by them to foretell euents that are contingent, or casuall. And words haue no force in them but to signifie. And therefore when they are applied to cure diseases, they are abused to a wrong ende, and their operation is from the deuill. And for this cause they are to be auoided of Christian people. It may be said, how may we discerne of charmes, that we may the better auoid them? Ans. Keepe this Rule in memorie alwaies. Such obseruations, of whose force and efficacie, there is no reason or cause either in the thing done, or in the institution of God, haue their operation, and efficacie, from some compact and societie with the deuill. As for example: scratching of the suspected witch, is saide to be a meanes to cure witchcraft: but indeede it is a charme, and a practise of witchcraft. For it hath no such force from the Institution of God, because it is against the sixt commandement: and no natural reason can be rendred, why drawing of blood, should cure witchcraft. The action therefore is a sacrifice to the deuill: and in way of recompence, the cure is done by him.

It may be said, what should we doe in distresse, if such helps may not be vsed? Ans. We are to vse approoued and ordinarie meanes: and for the rest, namely the euent, to leaue it vnto God, liuing by faith, and casting our care on God, and quieting our hearts in his wil, whatsoeuer comes to passe. It is a want of faith thus to make hast for deliuerie before the appointed time. And whereas it is thought that some persons haue a gift of God, by words presently to cure any disease, whereupon they are called wise or cunning men and women, it is false: it is no gift of God, but rather a curse, that leaues them to be deluded by the deuill, who is the worker of these cures, when Satanical and superstitious meanes, and that in a false faith, are vsed.

For the better conceiuing of the sinne, it may be demanded what is a witch? Answ. One that wittingly, and willingly, vseth the assistance of the deuill himselfe for the reuealing of secrets, for the working of some mischiefe, or for the effecting of some strange cure. I say wittingly, to put a difference betweene witches, and some superstitious persons, who vse charming, and by it doe many cures, perswading themselues, that the wordes which they vse, haue force in them, or that God hath giuen them a gift, to doe strange things. Such people in a naturall honestie, detest all knowne societie with the deuill; in that respect they are not the witches which the Scripture adiudgeth to death, yet are they at the next dore to them: and therefore they are to be admonished by Magistrates and Ministers to relinquish their superstitious practises, and that vpon a double ground. I. Nothing hath efficacie but by the Ordinance of God. And this efficacie was either put into the thing in the creation, or since by some new Institution in the word. And the efficacie of things that comes by any other meanes, is by Satanicall operation. II. Charmes, inchantments, and spells whatsoeuer, haue no force vnlesse we beleeue that they can doe vs good. Now this faith is a false faith, and the seruice of the deuill. For we must beleeue nothing, hope nothing, doe nothing, without, or against the word of God. If these two rules be obserued, not onely charming, but all witchcraft shall be banished out of the world.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Seditions] The originall word signifies such dissentions in [non-Latin text not transcribed]. which men separate one from another: and that is done two waies, either by schisme in the Church, or by faction in the Commonwealth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Set and sow this plant in the forrowes of your hearts, & that the weede of reuenge ouergrow it not, vse these remedies. I. Gods commandement forbids rash anger, Iam. 1. 19. for it is a degree of murder. II. The example of God, who is slow to anger: and of Christ, who is meeke and lowly, Math. 11. III. All wrongs done to vs by men, come by Gods prouidence, to which we are to subiect our selues. IV. The goodnesse of God, who forgiues more to vs, then we can forgiue. V. There is danger of Gods anger. For vnlesse we forgiue, we are not forgiuen. And we craue forgiuenesse, as we forgiue. VI. It is the dutie of loue to suffer and beare, 1. Cor. 13. VII. It is a point of iniustice, to reuenge our selues, for then we take to our selues the honour of God; and against all equitie, we are both the parties, and iudge, and witnesse, and all. VIII. We are often ignorant of the mindes of men, in their actions, and of the true circumstances thereof: and so may easily be deceiued.

Obiect. I. Anger is a sudden affection: therefore it cannot be ruled. Ans. Meanes are to be vsed before hand, when we are quiet: then shall we better restraine it.

Obiect. II. It is hard for flesh and blood to doe this. Ans. We are more then flesh and blood. For we haue the spirit of God, els we are but hypocrites.

Gentlenesse] Gentlenesse is to giue good speech, and to shew good countenances, euen to them that wrong vs, and abuse vs, without any minde, or desire to reuenge, Rom. 12. 14. Eph. 4. 32.

The curtesie of the world, in the cappe and the knee, and all the complements of humanitie, is commonly seuered from good affection: and it is often the maske of enmitie: and therefore it is but a worke of the flesh. Right curtesie is with an honest heart, to blesse when we are wronged.

Goodnesse] It is a vertue, whereby we communicate to others, the good things that are in vs, for their good and benefit. It is prescribed by Paul in other tearmes, 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 minde, our temporall goods, yea our liues too, if neede be, 1. Ioh. 3. 16.

Question II. Why are we so to doe? Answ. We are members all of one bodie; and we are members one of another, Eph. 4. 25. And it is Gods pleasure, that men shall be instruments of good mutually one to another.

Goodnesse, respects either the bodie, or the minde. Goodnesse concerning the bodie, hath many actions: as to feed the hungrie, to giue drinke to the thirstie, to harbour the harbourlesse, to cloath the naked to visit the sicke, and them that are in prison, Math. 25. 35, 36. to burie the dead, 2. Sam. 2. 5. Lastly, to lend freely and liberally, to such as be decaied and impouerished. Deut. 15. 7.

Goodnesse concerning the soule, is to indeauour, partly by counsell, & partly by example, to gaine the soule of our neighbour to God: and it stands in foure actions: to admonish the vn[illegible: 1 letter]uly, to comfort the distressed, to beare with them that are weake, and to be patient towards all, 1. Thess. 5. 14.

Goodnes is hard to be found in these daies among men: The common practise is according to the common prouerb, Euery man for himselfe, and God for vs all. The studie of men is, howe to gather goods, honours, riches, for themselues, and for their children: and the common good is not aimed at. Good orders hardly take place, as namely, the order for the poore; and the reason is, the want of goodnesse in vs. If any professe any shew of goodnesse more then the rest, they are sure to be despised and reproched at euery hand: and this shews that there is little goodnesse among men.

Faith] First, we are here to vnderstand faith towards God, which is to beleeue the remission of our sinnes, and our reconciliation with God in Christ.

This faith is common to all among vs: yet is it but a false, dead, & ceremoniall faith, in many men. Reason. I Faith comes by the hearing of the word of God preached, Rom. 10. 14. but this faith in many is conceiued without preaching: for they say, they beleeue their saluation by Christ, and withall they liue in the perpetuall neglect or contempt of the publike Ministerie. II. True faith is ioyned alwaies with the exercises of invocation, and repentance: yet in many among vs, this faith is without any conuersion or change of heart and life: and therefore it is but a dead faith. III. True faith is mixed with contrarie vnbeleefe, so as they that beleeue, feele in themselues a want of faith, and much vnbeleefe. But there are many among vs that say, they perfectly beleeue, and that they neuer so much as doubted in all their liues. Now such a faith, is a vaine perswasion. IV. Many that boast of their faith in Christ, want faith in the prouidence of God, touching food and raiment. And that is manifest, because they vse any vnlawfull meanes to helpe themselues: now if their faith faile them in a smaller point, it cannot be sound in the greatest of all.

Secondly, by faith is meant faith towards men, & that stands in two things. One is, to speake the trueth from the heart: the other is, to be faithfull and iust in the keeping of our honest promise, and word.

This faith is a rare vertue in these daies. For the common fashion of them that liue by bargaining, is, to vse glosing, facing, soothing, lying, dissembling, and all manner of shifts. And with many it is a confessed principle, that there is no liuing in the world, vnlesse we lie and dissemble. They that deale with chapmen shall heardly know what is trueth, they haue so many wordes and so many shifts. In this respect, Christians come short of the Turkes, who are said to be equall, open, and plaine dealing mē, without fraud, or deceipt.

Our care therfore must be to cherrish, & maintain amōg vs, the vertue of faith and truth. Reasons, I. Gods commandement, Put away lying, and let euery man speake the truth to his neighbour. Eph. 4 15. II. By truth we are like to God, whose waies are all truth: who hates a lying tongue. Prou. 6. 17. whose spirit is the spirit of trueth. III. Lyars beare the image of the deuill. He is the father of lies. Ioh. 8. 44. so oft then as thou liest, thou makest thy tongue the instrument of the deuill. IV. Eternall punishment in the lake that burnes with fire and brimstone, Reu. 22. 15. Here marke, that liars are entertained at the same table with murderers and theeues: and the liar neuer goes vnpunished. Prou. 19. 5. V. To speake the trueth from the heart, is a marke of Gods child, Psal. 15. 2. And he whose faith failes towards men, shall much more faile towards God.

Meekenes] The same in effect with long suffering. The difference is, that meekenes is more generall, and long-suffering is, the highest degree of meekenesse.

Temperance] It is the moderation of lust and appetite, in the vse of the gifts and creatures of God. For the better practising of this vertue, remember these foure rules.

I. We must vse moderation in meats & drinks. This moderatiō is to eat and drinke with perpetuall abstinence. And abstinence is to take lesse, then that which nature desires, and not more. And that measure of meate and drinke, which serues to refresh nature, and to make vs fitte for the seruice of God and man, is allowed vs of God, and no more.

II. We must vse moderation in our apparell. And that is, to apparell ourselues according to our sexe, according to the receiued fashion of our countrie, according to our place, and degree, and according to our abilitie. Here the common fault in to be out of all order: for none almost know any measure. Euery meane person now adaies, will be a gentleman, or gentlewoman.

III. We must vse moderation, in getting of goods: and that is, to rest content, if we haue food and raiment, for our selues, & them that belong vnto vs. 1. Tim. 6 8. Here is our stint; we may not desire to be rich. v. 9. The king himselfe must not multiply his gold, and siluer, Deut. 17. 17. and yet hath he more neede of gold and siluer, then any priuate man.

IV. There must be a moderation in the spending of our goods: contrarie to the fashion of many that spend their substance in [illegible: 3 letters]sting, and company, and keepe their wiues and children bare at home.

Against such there is no law] Here Paul sets downe the benefit that comes by the former vertues. The words carrie this sense: Against such vertues, and against persons indued with such vertues, there is no law. And that for two causes. One, there is no law to condemne such. Secondly, there is no lawe to compell them to obey: because they freely obey God, as if there were no law.

Marke then the condition of spirituall men. They are a voluntarie & free people, seruing God freely, without constraint. So as if Christ would not giue vnto them life euerlasting, yet would they loue him, and desire the aduancement of his kingdome. On the contrarie, if there were no hell, and God would not punish adulterie, drunkennes, blasphemie, &c. with eternall death, yet would a Christian man abstaine from these things: because he knowes that they displease Christ, and he is gouerned with another spirit, to which they are contrarie.

Also these words are a reason of v. 16. There is no law against them that doe these things: therefore walke in the spirit.

24 For they that are Christs, haue crucified the flesh, with the affections, and lusts.

The scope. In these words, Paul prooues that which he said immediatly before, namely, that there is no law against spirituall men. And of this he giues a double reason. One is, spirituall men are Christs: therefore there is no law against them. The second is this: that is crucified in spirituall men, which the law condemneth, namely, the flesh, with the affections and lusts: therefore there is no law to condemne the spirituall man.

In the words, I consider three points. The first is, What is a Christian? Ans. A Christian is one that is Christs, (saith Paul.) And he is Christs fiue waies. I. by the right of creation. And so are all men. II. by right of redemption. 1. Cor. 6. 19. III. by the free gift and donation of God the father. Ioh. 17. 11. this donation is begunne in the eternall Election of God, and it is accomplished in our effectuall vocation. IV. by propagation. For all true beleeuers spring out of the blood of Christ: and are of his bone, and of his flesh, as Eue was of the bone and flesh of Adam. V. by our donation in baptisme, in which we consecrate our selues to God and to Christ.

The vse. This must teach vs to resigne our selues to Christ, and to suffer him to raigne in our hearts: and to take the yoke of the Gospel vpon vs. But alas, it is farre otherwise with many of vs. For some liue in the transgression of the very law of nature, so farre are they from obseruing the Gospel. Others thinke it sufficient to follow the teaching of nature. If they worship God in some generall manner, if they liue peaceably, and hurt no man, and meane well (as they say) then all is well: and the doing of further duties, is reputed curious precisenes. And such persons vsually reduce religion to the practise of nature. They will be saued by faith: but their faith is nothing els but fidelitie. They say they worship God, but this worship is nothing els, but their good meaning, and their good dealing. These men are content that Christ shall be theirs: but they will not be Christs, and suffer him to haue a Lordship ouer them.

II. If thou be Christs, then commend thy soule, and life, and all that thou hast, into the hands of Christ. This was the practise of Dauid, Psal. 22. of Christ vpon the crosse: of Paul, 2. Tim. 1. 12. And this practise is the onely way to obtaine safetie and protection. For Christ no doubt will keepe his owne.

III. Comfort. If thou be Christs, he will care for thee, and nothing shall be wanting vnto thee that is for thy good. Ioh. 17. 24. Rom. 8. 33. Therefore remember this lesson, Neuer grieue ouermuch, neuer care ouermuch, neuer reioyce ouermuch in the things of this world. If thou werest at thine own disposing and finding, it were somewhat: but there is one that cares for thee, namely Christ.

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

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

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

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

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

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

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

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

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

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

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

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

In these words is cōtained, the last reason of the rule of good life before mentioned, in the 16. verse. For the vnderstanding whereof, two things are to be considered, what it is to liue in the Spirit? and what to walke in the Spirit? Touching the first. Life is twofold: created, or vncreated. Vncreated life, is the life of God. Created is that which pertaineth to the creature. And this is either naturall, or spirituall. Naturall life, is led by naturall causes and meanes, as by meate, drinke, cloathing, breathing, & such like. Spirituall life, is by, and from the Spirit. Of this there be two degrees. The first is, when the Spirit of God takes vp his habitation in man, and withall gouerneth all the powers of his soule, by putting into the minde, a new light of knowledge, into the will and affections, newe motions, and inclinations, whereby they are made conformable to the will of God. The second degree of spirituall life is, when the spirit dwelleth in man, and gouerneth the powers of the soule, and further doth sustaine the bodie, immediately without naturall means. 1. Cor. 15. 44. It riseth againe a spirituall bodie, that is, a body liuing in the second degree of spirituall life, not beeing sustained by meanes, but immediately by the eternall sustentation of the spirit. The first of these degrees is in this life, the second after this life, in, and after the last iudgement, when body and soule shall be reunited. And of the former, this place is to be vnderstood.

To walke in the Spirit, is, first, to sauour the things of the Spirit, Rom. 8. 5. 7. And that is, to minde, wish, like, desire, and affect them; or, in a word, to subiect a mans selfe to the law of God, in all the powers and faculties of the soule. For the things reuealed in the Lawe, are the things of the spirit, which spirit must at no hand be seuered from the word. Secondly, to walke in the path way of righteousnesse, without offence either of God or man, Psal. 143. 10. Thirdly, to walke not stragglingly, but orderly by rule, by line, and by measure. For so much the word [walke] importeth, in the originall; as if Paul should haue [non-Latin text not transcribed]. said, Let vs, (whilest we liue in this world) not onely indeauour to doe some one, or some fewe good actions, but in the course of our liues and callings, order our selues according to the rule and line of the word of God.

The vse. This text in the first place, cuts off the shiftes and excuses of sundrie persons in these daies, who professe themselues to be the children of God, and yet for their liues, are much to be blamed, because they lead them not according to the Spirit, but according to the flesh. And these persons, whatsoeuer they say, doe indeed and in truth, deceiue themselues, and are quite destitute of Gods Spirit. For if they liued in the Spirit, they would also walke in the Spirit; It is not an idle spirit in any, but it will shew and manifest it selfe, in a holy and orderly conuersation. You will say; If such persons haue not the Spirit of god, what other Spirit haue they? Ans. If there life be naught, they haue an vncleane. Spirit dwelling in them: and the god of this world hath blinded their eies, and makes them that they cannot see the right way wherein they should walke, 1. Cor. 4. 4.

Againe, we learne from hence, a true and a pregnant signe, whereby to discerne, whether any man hath in his heart the spirit of God or no? The life of a man will discouer and proclaime to all the world, before God, men, and angels, what himselfe is. If a man in the course of his life and calling be godly and vertuous, leading his life according to the will & word of God, in an honest and carefull indeauour, though he faile in some particulars: what euer the world thinkes of him, he is the man that is indued with the Spirit of God.

Lastly, this teacheth, what is the office of all Christian people, namely, to walke in the Spirit, that is, to frame and order the whole course and tenour of their liues, according to the line & square of Gods word and Spirit. A motiue to which dutie may be that fearefull threat pronounced vpon those, that turne aside, and walke in their owne crooked waies. Psal. 125. 5.

26. Let vs not be desirous of vaine-glorie, prouoking one another, enuying one another.

The scope. From this 26. verse, to the 11. verse of the chapter following. S. Paul handles the second Rule, which he had propounded in the 13. verse of this chapter: By loue serue one another. In the handling whereof, he first laboureth to take away the impediments of Loue: and then he sets downe the mā ner, how the rule is to be obserued. This 26. verse is a rule, the ende whereof, is to remooue the impediments of loue.

In this verse foure points are especially to be considered. First, what the desire of vaine-glorie is? Answ. It is a branch of pride, which makes men to referre all they haue, or can doe, to their owne priuate glorie, and aduancement. For better vnderstanding whereof, consider a little the excuses that men haue, for the defence, or excuse of this sinne.

I. Excuse. Vaine-glorie in effect is no more, but the seeking of mens approbation, which may lawfully be done. Answ. To seeke 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 passe through three iudgements; the iudgement of God, of his owne conscience, and of his neighbour: and the order of going through them, is, in the first place, he must seeke for the iudgement and approbation of God: in the next, his owne: and in the last, his neighbours. Nowe the vaine-glorious man takes another course, first and principally ayming at the glorie and good liking of man, hauing small or no regard of the two other.

II. Excuse. There is a good boasting, which Dauid vsed, and that we may lawfully vse. Psal. 7. 8. Ans. Boasting is either lawfull, or vnlawfull. Lawfull boasting is in the Lord, when, beeing vrged and compelled, we confesse the good things that are in vs, to Gods glorie. Of this read at large, 2. Cor. 11. Vnlawfull is, when men ascribe the gifts that they haue of God, vnto themselues: or hauing gifts, do arrogate more vnto themselues, then indeed they haue: or in a word, doe so esteeme of their gifts, as if they had not receiued them from God. And this is a damnable boasting.

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

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

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

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

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

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

The fifth Chapter.

PAVLE now drawing towardes the ende of his Epiſtle, diſputeth very vehemētly in defence of the doctrine of Faith and Chriſtian libertie, againſt the falſe apoſtles, the enemies and deſtroyers of the ſame: againſt whom he caſteth out very thundring wordes, to beate them downe and vtterly to vanquiſh them.Paule trieth euery vvay to kepe the Galathians in the liberty of the Goſpell. And therewithall he exhorteth the Galathians to flie their pernicious doctrine as a dangerous poyſon. In his exhortation he intermingleth threatnings and promiſes, trying euery way that he may kepe them in that libertie which Chriſt had purchaſed for them, ſaying:

Verſe. 1. Stand faſt therefore in that libertie vvherein Chriſte hath made vs free. That is to ſay: Be ye ſtedfaſt. So Peter ſayeth: Be ſober and vvatch, for your aduerſarie the Deuill as a roaring Lion vvalketh about, 1. Pet. 5.3.[illegible: 1 letter]. ſeeking vvhom he may deuoure, vvhom reſiſt, being ſtedfaſt in the Faith. Be ye not careleſſe (ſayth he) but ſtedfaſt and conſtant. Lie not downe and ſleepe, but ſtand vp. As if he would ſay: It ſtandeth you in hand to be watchfull and conſtant,The godly muſt ſtād faſt that they loſe not their libertie in Chriſte. that ye may keepe and hold faſt that libertie wherin Chriſte hath made you free. They that are ſecure and negligent can not kepe this libertie. For Satan moſt deadly hateth the light of the Goſpell, that is to ſay, the doctrine of grace, libertie, conſolation and life.Satan deadly hateth the light of the Goſpell. Therfore when he ſeeth that it beginneth once to appeare, forthwith he fighteth againſt it with all might and maine, ſtirring vppe ſtormes and tempeſts to hinder the courſe therof, and vtterly to ouerthrow it. Wherefore Paule warneth the Faithfull not to ſleepe, not to be negligent: but conſtantly and valiantly to reſiſt Satan, that he ſpoile them not of that libertie which Chriſte hath purchaſed for them. Euery word hath here a certaine vehemencie. Stand, ſayth he. As if he ſhould ſay: Here haue ye neede of great diligence & vigilancie. In that libertie. In what libertie? Not in that wherwith the Emperour hath made vs free, but in that wherwith Chriſt hath made vs free. The Emperour hath geuen, or rather was compelled to geue to the Biſhop of Rome a free citie and other landes: alſo immunities,The freedome of the Papiſts. priuileges and prerogatiues. &c. This is alſo a libertie, but it is a ciuill libertie, whereby the Pope with all his cleargie is exempt from all publicke charges.The fleshly libertie. Moreouer there is a fleſhly or rather a deuiliſh libertie, wherby the Deuill chiefly raigneth thorow out ye whole world. For they that inioy this libertie obey neither God nor lawes, but doe what they liſt. This libertie the people ſeeke and embrace at this day:The Anabaptiſts and Libertines vvill be free to doe vvhat they liſt. and ſo doe the Sectaries which will be at libertie in their opinions and in all their doings, to the ende they may teach and doe whatſoeuer they dreame to be good and ſound, without reprehenſion. Theſe ſtand in that libertie wherein the Deuill hath made them free. But we ſpeake not here of this libertie: albeit the whole world ſeeketh no other libertie. Neither doe we ſpeake of the ciuill libertie: but of a farre other maner of libertie which the Deuill hateth and reſiſteth with all his power. This is that libertie whereby Chriſte hath made vs free: not from an earthly bondage, or from the Babylonicall captiuitie, or from the tyrannie of ye Turkes, but frō Gods euerlaſting wrath. And where is this done? In the conſcience. There reſteth our libertie, and goeth no farther. For Chriſte hath made vs free, not ciuily nor carnally, but diuinely,Freedom from the vvrath of God to come. that is to ſay, we are made free in ſuch ſort, that our cōſcience is now free and quiet, not fearing the wrath of God to come. This is that true and ineſtimable libertie, to the excellēcie & maieſtie wherof if we compare ye other, they are but as one droppe of water in reſpect of ye whole ſea.To haue God fauourable vnto vs for Chriſtes ſake, is an incomprehenſible freedome. For who is able to expreſſe what a thing it is when a man is aſſured in his heart, that God neither is nor will be angry with him, but will be for euer a mercifull and a louing father vnto him for Chriſtes ſake? This is in deede a maruelous and an incomprehenſible libertie, to haue the moſt high and ſoueraigne Maieſtie ſo fauourable vnto vs, that he doth not onely defend, maintaine and ſuccour vs in this life,1. Cor. 15.41.43.44. but alſo as touching our bodies w[illegible: 1 letter]ll ſo deliuer vs, that our bodies which are ſowen in corruption, in diſhonor and infirmitie, ſhall riſe againe in incorruption,Freedom from the lavv, ſinne and death. &c in glory and power. Wherfore this is an ineſtimable libertie, that we are made free from the wrath of God for euer: and is greater then heauen and earth and all other creatures. Of this libertie there foloweth an other, whereby through Chriſte we are made free from the lawe, ſinne, death, the power of the Deuill, hell, &c. For as the wrath of God can not terrifie vs for that Chriſte hath deliuered vs from the ſame: ſo the lawe, ſinne and death, can not accuſe and condemne vs. And although the law accuſe vs and ſinne terrifie vs, yet they can not driue vs to deſperation. For Faith, which ouercometh the world, by and by ſayeth: Theſe things belong not vnto me: for Chriſte hath made me free, and deliuered me from them all. Likewiſe death which is the moſt mighty and moſt dreadful thing in all the world, is vtterly vanquiſhed in the conſcience by this libertie of the ſpirite. Wherfore the maieſtie of this Chriſtian libertie is highly to be eſtemed, and diligently conſidered. It is an eaſie matter for a mā to ſpeake theſe words [freedome from the wrath of God,The fruites of Chriſtian liberty are not eaſily felt and laid hold of in tentations. ſinne, and death] but in the time of tentation, experiēce and practiſe to applie them to him ſelfe, and to feele the excellencie of this libertie and the frute thereof, it is a harder matter then can be expreſſed. Therfore our conſcience muſt be enſtructed and prepared before hand, that when we feele the accuſation of the lawe, the terrours of ſinne, the horrour of death and the wrath of God, we may remoue theſe heauie ſightes and fearfull fantaſies out of our mindes,A remedy againſt the terrours of the minde in tentations. and ſet in the place thereof ye freedome purchaſed by Chriſt, ye forgeuenes of ſinnes, righteouſnes, life and ye euerlaſting mercy of god. And albeit ye feeling of the contrary be very ſtrong, yet let vs aſſure our ſelues that it ſhall not long endure: according to that ſaying of the Prophet:Eſay. 54.8. For a moment in mine anger I hidde my face from thee for a litle ſeaſon: but vvith euerlaſting mercy I haue compaſſion on thee. But this is very hard to doe. Wherefore that libertie which Chriſt hath purchaſed for vs, is not ſo ſoone beleued as it is named. If it could be apprehended with a ſure and a ſtedfaſt Faith, then no rage or terrour of the word, of the law, ſinne, death or ye Deuill could be ſo great, but by & by it ſhould be ſwalowed vp as a litle drop of water is ſwallowed of the maine ſea. And certainly this Chriſtian libertie ſwalloweth vp at once & taketh quite away the whole heape of euils, ye law, ſinne, death, Gods wrath, and briefly the ſerpent him ſelfe, with his head and whole power, and in the ſtead therof it placeth righteouſnes, peace & euerlaſting life,Luke. 11 28. Iohn. 13.17. &c. But bleſſed is he that vnderſtandeth and beleueth. Let vs learne therefore to magnifie this our libertie purchaſed by Ieſus Chriſte the ſonne of God,Chriſtian libertie. by whom all things were created both in heauen and earth. Which libertie he hath purchaſed with no other price then with his owne bloud, to deliuer vs, not from any bodely or temporall ſeruitude, but from a ſpirituall and euerlaſting bondage vnder mighty and inuincible tyrannes, to witte, the lawe, ſinne, death and the Deuil, and ſo to reconcile vs vnto God his father. Now, ſince theſe enemies are ouercome, and we reconciled vnto God by the death of his ſonne, it is certaine that we are righteous before God, and that what ſo euer we doe, pleaſeth him. And although there be certaine remnantes of ſinne yet ſtill in vs, they are not laid to our charge, but pardoned for Chriſtes ſake. Paule vſeth wordes of great force and vehemencie.Liberty is frely geuen vnto vs for Chriſtes ſake. Stand (ſayth he) in that libertie vvherin Chriſte hath made you free. This libertie then is not geuen vnto vs by ye law or for our righteouſnes, but freely for Chriſtes ſake: Which thing Paule here witneſſeth, and plainly declareth thorow out his whole Epiſtle.Iohn. [illegible: 1 letter].36. Chriſte alſo in the .8. of Iohn ſayth:) If the ſonne shall make you free, there shall ye be free in deede. He onely is ſette betwixt vs and the euils which trouble and afflict vs: he hath ouercome them and taken them away, ſo that they cā no more oppreſſe vs nor condemne vs. In the ſted of ſinne and death he geueth vnto vs righteouſnes and euerlaſting life: and by this meanes he chaū geth the bondage and terrours of the law, into the liberty of cōſcience and conſolation of the Goſpel,Math. 9.[illegible: 1 letter]. Iohn. 5.24. which ſayeth: Be of good comfort my ſonne, thy ſinnes are forgeuen thee. Whoſoeuer then beleueth in Chriſt the ſonne of God, he hath this libertie. Reaſon can not perceaue the excellencie of this matter: which when a man conſidereth in ſpirite he ſhall ſee that it is ineſtimable. For who is able to conceaue in his minde how great and vnſpeakable a gift it is to haue the forgeuenes of ſinnes, righteouſnes & euerlaſting life, in the ſted of the law, ſinne, death and the wrath of God, & to haue God him ſelfe fauourable and merciful for euer?Hypocrites bragge of God. The Papiſts and the hypocrites that ſeeke the righteouſnes of the lawe or their owne righteouſnes, doe glory that they likewiſe haue remiſſion of ſinnes, righteouſnes, life, and the grace of God. For they vaunt that they alſo haue this libertie, and they promiſe the ſame vnto others: but in very deede they are the ſeruauntes of corruption, and in the time of tentation all their vaine confidence vaniſheth away euen in a moment. For they truſt vnto the workes and ſatiſfactions of men, and not to the word of God nor vnto Chriſte. Wherefore it is impoſſible for the Iuſticiaries which ſeeke to winne heauen, life and ſaluation by workes and merites, to know what the libertie and deliuerance from ſinne is. Contrariwiſe our libertie hath for her foundation Chriſte him ſelfe, who is our euerlaſting high Biſhop, ſitting at the right hand of God & making interceſſiō for vs. Wherfore the forgeuenes of ſinnes, righteouſnes, life & libertie which we haue through him, is ſure, certaine & perpetual, ſo that we beleue this. Wherefore if we cleaue vnto Chriſt with a ſtedfaſt Faith, and ſtand faſt in that libertie wherein he hath made vs free, we ſhall obtaine thoſe ineſtimable gifts: but if we be careleſſe and negligent we ſhall loſe them. It is not without cauſe that Paule biddeth vs watch and ſtand faſt: for he knew that the Deuil ſeeketh nothing more then to ſpoile vs of this libertie which coſt Chriſte ſo great a price, and to entāgle vs againe by his miniſters in the yoke of bondage, as foloweth.

Verſe. 1. And be not entangled againe vvith the yoke of bondage. Paule hath ſpoken moſt effectually and profoundly as concerning grace and Chriſtian libertie, and with high and mighty wordes hath exhorted the Galathians to continue in the ſame: for it is eaſily loſt. Therefore he biddeth them ſtand faſt, leſt that through negligence or ſecuritie they fall backe againe from grace and Faith, to the law and workes. Now, becauſe reaſon iudgeth that there can be no daunger in preferring the righteouſnes of ye law before the righteouſnes of Faith: therefore with a certaine indignation he enueyeth againſt the lawe, and with great contempt he calleth it a yoke, yea a yoke of bondage.Actes. 15.[illegible: 1 letter]0. Actes. 10.43. So Peter calleth it alſo. Acts. 15: VVhy tempt ye God to lay a yoke on the diſciples neckes, vvhich neither our fathers nor vve vvere able to beare? And thus he turneth all things to the contrary. For the falſe Apoſtles did abaſe the promiſe, and magnified the law and the works thereof in this wiſe:The lavve is a yoke of bondage. Galat. 4.10. If ye will be made free (ſay they) from ſinne and death and obtaine righteouſnes and life, fulfil the law, be circumciſed, obſerue dayes, moneths, times and yeres, offer ſacrifices, and doe ſuch other like things: then ſhall this obedience of the law iuſtifie and ſaue you. But Paule ſayth the contrary. They (ſayth he) that teach the law after this ſort, do not ſet mens conſciences at libertie, but ſnare and entangle them with a yoke, yea and that with a yoke of bondage. He ſpeaketh therfore of the law very baſely and contemptuouſly, and calleth it an hard bondage and a ſeruile yoke. And this he doth not without great cauſe. For this pernicious opinion of the lawe, that it iuſtifieth and maketh men righteous before God, is deepely rooted in mans reaſon, and all mankinde is ſo wrapped in it, that it can hardly get out. And Paul ſeemeth here to compare thoſe that ſeeke righteouſnes by the lawe, vnto oxen that be tied to the yoke,Thei that ſeke righteouſnes by the lavve, are compared to oxen tied to the yoke. to the end he might take from it the glory of iuſtifying & of righteouſnes. For like as oxen that draw in the yoke with great toile, receaue nothing therby but forrage or paſture, & when they be able to draw the yoke no more, are appoynted to the ſlaughter: euen ſo they that ſeeke righteouſnes by the lawe are captiues and oppreſſed with the yoke of bondage, that is to ſay, with the lawe: and when they haue tired themſelues a long time in the workes of the lawe with great and greeuous toyle, in the ende this is their reward, that they are miſerable and perpetuall ſeruaunts. And whereof? euen of ſinne, death, Gods wrath, and of the Deuill.No greater bondage then the bondage of the lavve. Wherefore there is no greater or harder bondage, then the bondage of the lawe. It is not without cauſe then, that Paule calleth it the yoke of bōdage. For as we haue often ſayd before, the law doth but reueale, encreaſe & aggrauate ſinne, accuſe, terrify, condemne, & gender wrath, and finally it driueth poore conſciences into deſperation, which is the moſt miſerable and moſt greeuous bondage that can be Rom. 3.4.5. He vſeth therefore very vehement wordes. For he would gladly perſwade them that they ſhould not ſuffer this importable burden to be layd vpon their ſhoulders by the falſe apoſtles, or be entangled againe with the yoke of bondage. As if he ſhould ſay: We ſtād not here vpon a matter of ſmall importance, but either of euerlaſting libertie, or euerlaſting bondage. For like as freedome from Gods wrath and all euils is not temporall or carnall, but euerlaſting: euen ſo the bondage of ſinne, death, the Deuill and damnation (wherwith all they be oppreſſed which will be made righteous and ſaued by the law) is not corporall and ſuch as continueth but for a time, but euerlaſting. For ſuch workers of the lawe as goe about to performe and accompliſh all things preciſely and exactly (for of ſuch Paule ſpeaketh) can neuer finde quietnes and peace of conſcience in this life. They alwayes dout of the good will of God towardes them: they are alwayes in feare of death, of the wrath and iudgement of God: and after this life they ſhalbe puniſhed for their vnbeleefe with euerlaſting damnation. Therefore the doers of the lawe, and ſuch as ſtand altogether vpon the righteouſnes and workes thereof, are rightly called the Deuils martyrs.VVho be the Deuils Martyrs. They take more paines and puniſh them ſelues more in purchaſing hell (according to the prouerbe) then the Martyrs of Chriſte doe in obtaining heauen. For they are tormented two maner of wayes. Firſt, they miſerably afflict themſelues whileſt they liue here by doing of many hard and great workes, and all in vaine: and afterwardes when they die, they reape for a recompence euerlaſting damnation. Thus are they moſt miſerable Martyrs, both in this life and in the life to come, and their bondage is euerlaſting. Cōtrariwiſe, the godly haue troubles in this world, but in Chriſte they haue peace, becauſe they beleue that he hath ouercome the world.Iohn. 16.23. Wherefore we muſt ſtand faſt in that freedome which Chriſt hath purchaſed for vs by his death, & we muſt take good heede that we be not entangled againe with the yoke of bondage: As it hapneth at this day to the fantaſticall ſpirites, who falling away from Faith and from this freedom, haue procured vnto them ſelues here a temporal bondage, and in the world to come ſhall be oppreſſed with an euerlaſting bondage.The corporall libertie of the Papiſtes. As for the Papiſtes, the moſt part of them are become at this day plaine Epicures: Therfore whiles they may,This may truely be ſaid alſo of our Libertines and carnal goſpellers at this day. they vſe the libertie of the fleſh, ſinging this careleſſe ſong: Ede, bibe, lude, post mortem nulla voluptas: That is, Eate, drinke, & make good cheare, for after this life there is no pleaſure. But they are the very bondſlaues of the Deuill, by whom they are holden captiues at his will and pleaſure, therefore they ſhall feele this euerlaſting bōdage in hel. Hetherto Paules exhortation hath bene vehement and earneſt, but that which foloweth doth farre paſſe it.

Verſe. 2. Behold I Paule ſay vnto you, that if ye be circumciſed, Chriſte shall profite you nothing. Paule here wonderfully ſtirred vppe with zeale and feruencie of ſpirite, thundreth againſt the law & circumciſion: and theſe thundring wordes proceding of great zeale and indignation, the holy Ghoſt wreſteth frō him in ſaying: Behold, I Paule, &c. I (I ſay),Galath. 6.6. who know that I haue not receaued the Goſpel by man, but by the reuelation of Ieſus Chriſte, and haue commiſſion and authoritie from aboue to teach and define, &c. doe tel you, that if ye be circumciſed, Chriſt ſhall profite you nothing at all. This is a very hard ſentence: wherby Paule declareth, that, to be circumciſed, is as much as to make Chriſte vtterly vnprofitable: not in reſpect of himſelfe, but of the Galathians, who being deceaued by the ſubtelties of the falſe apoſtles, beleued that, beſides faith in Chriſte, it was needefull for the faithfull to be circumciſed, without the which they could not obtaine ſaluation. This place is as it were a touchſtone, wherby we may moſt certainely and freely iudge of all doctrines, workes,The iudgemēt of the godly touching all doctrines, religions and ceremonies. religions and ceremonies of all men. Whoſoeuer teach that there is any thing neceſſary to ſaluation (whether they be Papiſts, Turks, Iewes or Sectaries) beſides Faith in Chriſte, or ſhall deuiſe any worke or religion, or obſerue any Rule, tradition or ceremonie whatſoeuer, with this opinion that by ſuch things they ſhall obtaine forgeuenes of ſinnes, righteouſnes and euerlaſting life: they heare in this place the ſentence of the holy Ghoſt pronounced againſt them by the Apoſtle, that Chriſte profiteth them nothing. Seing Paule durſt geue this ſentence againſt the lawe and circumciſion, which were ordained of God himſelfe, what durſt he not doe againſt the chaffe and the droſſe of mens traditions? Wherefore this place is a terrible thunderbolt againſt all the kingdom of the Pope. For all the Prieſtes, Monkes,VVho they be to vvhom Chriſt is vnprofitable. and Heremites that liue in their cloiſters (I ſpeake of the beſt of them) repoſed all their truſt and confidence in their owne workes, righteouſnes, vowes and merits, and not in Chriſt, whom they moſt wickedly and blaſphemouſly imagined to be an angrie iudge, an accuſer and cōdemner: And therefore here they heare their iudgement, that Chriſt profiteth them nothing. For if they can put away ſinnes and deſerue forgeuenes of ſinnes and euerlaſting life through their owne righteouſnes and ſtraitnes of life: then to what purpoſe was Chriſte borne? What profite haue they by his death and bloudſheding, by his reſurrection, victorie ouer ſinne, death and the Deuill, ſeeing they are able to ouercome theſe monſters by their owne ſtrength? And what toūge can expreſſe, or what heart can conceaue how horrible a thing it is to make Chriſt vnprofitable? Therefore the Apoſtle caſteth out theſe wordes with great diſpleaſure and indignation: If ye be circumciſed, Chriſt shall profite you nothing: that is to ſay, no profite ſhall redound vnto you of all his benefites: but he hath beſtowed them all vppon you in vaine. Hereby it appeareth ſufficiently that nothing vnder the ſonne is more hurtfull then the doctrine of mens traditions and workes: for they vtterly aboliſh and ouerthrow at once the truth of the Goſpell,Nothing is more hurtfull then the doctrine of mens traditions & vvorkes. Coloſſ. 2.3. Coloſſ. 2.9. Faith, the true worſhipping of God and Chriſte him ſelfe, in whom the father hath ordained all things, Coloſſians. 2. In Chriſte are hid all the treaſures of vviſedom and knovvledge: In him dvvelleth the fulnes of the Godhead bodely. Wherefore all they that are either authors or maintainers of the doctrine of workes, are oppreſſours of the Goſpell, they make the death and victorie of Chriſt vnprofitable, they blemiſh and deface his Sacramentes and vtterly take away the true vſe thereof, and briefly they are blaſphemers, enemies, and deniers of God and of all his promiſes and benefites. Who ſo is not moued with theſe wordes of Paule (which calleth the lawe a yoke of bondage,The lavve of God the yoke of bondage. and ſayth that they which affirme the keeping of circumciſion to be neceſſary to ſaluation, make Chriſt vnprofitable): and can not be driuen from the lawe and circumciſion, nor yet from the confidence which he hath in his owne righteouſnes and workes, nor be ſtirred vp to ſeeke that libertie which is in Chriſte, his heart is harder then ſtone and iron. This is therfore a moſt certaine and cleare ſentence, that Chriſt is vnprofitable, that is to ſay, he is borne, crucified and riſen againe in vaine to him that is circumciſed, that is, which putteth his truſt in circumciſion. For (as I haue ſayd before) Paule ſpeaketh not here of the worke of circumciſion (which hurteth not him that hath no affiance or opinion of righteouſnes in it):Good vvorks are not condemned, but confidence in good vvorks is cōdemned. but of the vſe of the worke, that is to ſay of the confidence and righteouſnes that is annexed to the worke: For we muſt vnderſtand Paule according to ye matter wherof he intreateth, or according to the argument which he hath in hand: which is, that mē be not iuſtified by the lawe, by works, by circumciſion or ſuch like. He ſayth not that workes of them ſelues are nothing, but the confidence & righteouſnes of workes are nothing: for that maketh Chriſte vnprofitable. Therfore who ſo receaueth circumciſion with this opinion that it is neceſſary to iuſtification, to him Chriſt auaileth nothing. Let vs beare this well in minde in our priuate tentations when the Deuill accuſeth and terrifieth our conſcience to driue it to deſperation. For he is the father of lying and the enemie of Chriſtian liberty: therfore he tormenteth vs euery moment with falſe feares, that when our conſcience hath loſt this Chriſtian libertie, it ſhould feele the remorſe of ſinne and condenmation, and alwayes remaine in auguiſh and terrour. When that great dragon (I ſay) that old ſerpent the Deuill (who deceaueth the whole world and accuſeth our brethern in the preſence of God day and night. Apoc. 12.) commeth and layeth vnto thy charge that thou haſt not onely done no good,Reuel. 12.10. but haſt alſo tranſgreſſed the law of God, ſay vnto him:VVhat vve muſt anſvver the Deuill, vvhen he accuſeth and tempteth vs. Thou troubleſt me with the remembrance of my ſinnes paſt: Thou putteſt me alſo in minde yt I haue done no good. But this is nothing to me: for if either I truſted in mine own good dedes, or diſtruſted becauſe I haue done none, Chriſt ſhould both waies profite me nothing at all. Therfore whether thou lay my ſinnes before me, or my good workes, I paſſe not, but remouing both farre out of my ſight, I onely reſt in that libertie wherein Chriſt hath made me free. I know him to be profitable vnto me: therfore I will not make him vnprofitable: which I ſhould doe, if either I ſhould preſume to purchaſe my ſelfe fauour and euerlaſting life by my good deedes, or ſhould deſpaire of my ſaluation becauſe of my ſinnes. Wherefore let vs learne with all diligence to ſeparate Chriſte farre from all works, as well good as euil: from all lawes both of God and man, and from all troubled conſciences: for with all theſe Chriſte hath nothing to doe. He hath to doe, I graunt, with afflicted conſciences: howbeit not to afflict them more, but to raiſe them vp, and in their affliction to comfort them. Therfore if Chriſte appeare in the likenes of an angry iudge, or of a lawmaker that requireth a ſtrait accompt of our life paſt: then let vs aſſure our ſelues that it is not Chriſt but a raging feende. For the Scripture painteth out Chriſt to be our reconciliation, our aduocate and our comforter.The true picture of Chriſt Such a one he is and euer ſhal be: he can not be vnlike himſelfe. Therfore whenſoeuer the Deuil trāſforming himſelf into ye likenes Chriſt, diſputeth with vs after this maner: This thou oughteſt being admoniſhed by my word to haue done, and haſt not done it: and this thou oughteſt not to haue done, and haſt done it: know thou therefore that I will take vengeance on thee, &c. lette this nothing at all moue vs, but by and by let vs thus thinke with our ſelues: Chriſt ſpeaketh not to poore afflicted and deſpairing conſciences after this maner:Math. 12.20. He addeth not affliction to the afflicted: He breaketh not the bruſed reede,Eſay. 42.3. neither quencheth he the ſmoking flaxe. In deede to the hard hearted he ſpeaketh ſharply: but ſuch as are terrified and afflicted, he moſt louingly and comfortably allureth vnto him, ſaying: Come vnto me all ye that trauell and be heauie laden, Math. 11.28. Math. 9.13. Math. 9.2. Iohn. 15.33. and I vvill refresh you. I came not to call the righteous, but ſinners to repentance. Be of good cōfort my ſonne, thy ſinnes are forgeuen thee. Be not afraide, haue ouercome the vvorld. The ſonne of man came to ſeeke out and ſaue that vvhich vvas loſt. Luke. 19.10. We muſt take good heede therefore leſt that we, being deceaued by the wonderfull ſleights & infinite ſubtelties of Satan, doe receaue an accuſer and condemner in the ſted of a comforter and Sauiour, and ſo vnder the vizour of a falſe Chriſt, that is to ſay, of the Deuill, we loſe the true Chriſt and make him vnprofitable vnto vs. This much haue we ſayd as touching priuate and particuler tentations, and how we ſhould vſe our ſelues therin.

Verſe. 3. For I teſtifie againe vnto euery man vvhich is circumciſed, that he is bound to kepe the vvhole lavve. The firſt inconuenience is in deede very great, where Paule ſayth that Chriſte profiteth them nothing which are circumciſed: and this that foloweth is nothing leſſe, where he fayth that they which are circumciſed, are bound to keepe ye whole law. He ſpeaketh theſe words wt ſuch earneſtnes, that he confirmeth them with an oth. I teſtifie, that is to ſay, I ſweare by ye liuing God. But theſe wordes may be expounded two wayes, negatiuely and affirmatiuely. Negatiuely after this maner. I teſtifie vnto euery man which is circumciſed that he is bound to kepe the whole lawe,The doers of the lavve doe not the lavve. that is to ſay, that he performeth no peece of the law: yea that in the very worke of circumciſion he is not circumciſed, and euen in the fulfilling of the law he fulfilleth it not, but trāſgreſſeth it. And this ſeemeth to me to be the ſimple and true meaning of Paule in this place. Verſe. 12. Afterwardes in the .6. Chapter he expoundeth him ſelfe, ſaying: They themſelues vvhich are circumciſed, keepe not the lavv. So he ſayth alſo before in the third Chapter. Verſe. 10. VVhoſoeuer are of the vvorkes of the lavve are vnder the curſe. As if he ſayd: Although ye be circumciſed, yet are ye not righteous and free from the lawe, but by this deede ye are rather detters and bondſeruauntes of the lawe: And the more ye goe about to ſatiſfie the lawe, and to be ſette free from it, the more ye intangle and ſnare your ſelues in the yoke thereof, ſo that it hath more power to accuſe and condemne you. This is to goe backward like the crabbe, and to waſh away filth with filth. And this which I ſay by occaſion of Paules words, I haue learned both in my ſelfe and others. I haue ſeene many which haue painfully trauailed, and vppon mere conſcience haue done as much as was poſſible for them to doe, in faſting, in prayer, in wearing of heare, in puniſhing and tormenting their bodies with ſundry exerciſes (whereby at length they muſt needes haue vtterly conſumed them,The conſciēce is not quieted and pacified vvith the obſeruation of mans traditions. yea although they had ben made of iron), and all to this end that they might obtaine quietnes and peace of conſcience: notwithſtanding, the more they trauailed, the more they were ſtricken down wt feare, & ſpecially when the houre of death approched they were ſo fearfull, that I haue ſeene many murtherers and other male factours condemned to death, dying more couragiouſly then they did: which notwithſtanding had liued very holily. Therefore it is moſt true, that they which doe the lawe, doe it not: For the more they goe about to fulfill the lawe, the more they tranſgreſſe it. Euen ſo we ſay and iudge of mens traditions. The more a man ſtriueth to pacifie his conſcience therby, the more he troubleth and tormenteth it. When I was a Monke, I endeuored as much as was poſſible, to liue after the ſtreit rule of mine Order. I was wont to ſhriue my ſelfe with great deuotion, and to recken vp all my ſinnes (yet being alwayes very contrite before): and I returned to confeſſion very often, and throughly performed the penaunce that was enioyned vnto me: Yet for all this my conſcience could neuer be fully certified, but was alwayes in doubt, and ſayd: This or that thou haſt not done rightly: thou waſt not contrite and ſorrowfull inough: this ſinne thou diddeſt omitte in thy confeſſion, &c. Therefore the more I went about to helpe my weake, wauering and afflicted conſcience by mens traditiōs, the more weake and doubtfull, and the more afflicted I was. And thus, the more I obſerued mens traditions, the more I tranſgreſſed them, and in ſeeking after righteouſnes by mine Order, I could neuer attaine vnto it. For it is impoſſible (as Paule ſayeth) that the conſcience ſhould be pacified by the workes of the lawe, and much leſſe by mens traditions, without the promiſe and glad tidings concerning Chriſte. Wherfore they that ſeeke to be iuſtified and quickned by the law, are much further of from righteouſnes and life, then the Publicanes, ſinners and harlots. For they can not truſt to their owne works, ſeing they be ſuch, for the which they can not hope to obtaine grace and ſorgeuenes of ſinnes.Confidence in vvorks vtterly taketh avvay Faith, or at leaſt hindreth it in vs. For if righteouſnes & works done according to the lawe doe not iuſtifie, how can ſinnes iuſtifie which are committed contrary to the lawe? Therefore in this poynt they are in farre better caſe then the Iuſticiaries: for they haue no affiance in theyr owne workes: which greatly hindreth true Faith in Chriſte, if it doe not vtterly take it away. Contrariwiſe the Iuſticiaries which abſtaine outwardly from ſinnes, and liue holily and without blame in the ſight of the world, can not be without the opinion of their owne righteouſnes, with the which true Faith in Chriſte can not ſtande: And for this cauſe they be more miſerable then Publicanes and harlotes,Iuſticiaries & meritmongers vvill be recō penſed for their vvorkes vvith euerlaſting life. who offer not their good workes to God in his diſpleaſure, that for the ſame he may recompence them with euerlaſting life (as the Iuſticiaries doe) for they haue none to offer: but deſire that their ſinnes may be pardoned for Chriſtes ſake, &c. He that receaueth Moiſes in one poynt, muſt receaue him in all.The other expoſition is affirmatiue: He that is circumciſed, is alſo bound to kepe the whole law. For he that receaueth Moſes in one poynt, muſt of neceſſitie receaue him in all. And it nothing helpeth to ſay: that circumciſion is neceſſary, and not the reſt of Moiſes lawes. For by the ſame reaſon that thou art bound to keepe circumciſion, thou art alſo bound to kepe the whole lawe. Now, to be bound to kepe the whole lawe, is nothing elſe but to ſhew in effecte, that Chriſte is not yet come. If this be true, then are we bound to kepe all the Iewiſh ceremonies and lawes touching meates, places and times: and Chriſte muſt be looked for as yet to come, that he may aboliſh the Iewiſh kingdom and prieſthoode, and ſette vppe a new kingdom thorowout the whole world. But the whole Scripture witneſſeth, and the ſequele thereof plainely declareth that Chriſte is already come, that by his death he hath redemed mankinde, that he hath aboliſhed the lawe, and that he hath fulfilled all things which all the Prophetes haue foretolde of him. Therefore the lawe being cleane aboliſhed and quite taken away, he hath geuen vnto vs grace and truth. It is not then the lawe nor the workes thereof, but it is Faith in Ieſus Chriſte, that maketh a man righteous. Some would binde vs at thys day to certaine of Moiſes lawes that like them beſt, as the falſe apoſtles would haue done at that time. But this is in no wiſe to be ſuffered. For if we geue Moiſes leaue to rule ouer vs in any thing, we are bound to obey him in all things. Wherefore we will not be burdened with any law of Moiſes. We graunt that he is to be redde amongſt vs,Chriſtians are free from the policie of Moiſes, as touching their conſcience. and to be heard as a Prophet and a witneſſe bearer of Chriſte: and moreouer, that out of him we may take good examples of good lawes and holy maners. But we will not ſuffer him in any wife to to haue dominion ouer our conſcience. In this caſe lette him be deade and buried, and lette no man know where his graue is. Deut. 34. The former expoſition: that is to ſay, the negatiue ſeemeth to me to be more apte and more ſpirituall: notwythſtanding both are good, and both doe condemne the righteouſnes of the lawe. The firſt is, that we are ſo farre from obtaining righteouſnes of the lawe, that the more we goe about to accompliſh the law, the more we tranſgreſſe the lawe: The ſecond is: that he which will performe any peece of the lawe, is bound to kepe the whole lawe: To conclude, that Chriſte profiteth them nothing at all that will be iuſtified by the lawe. Hereby it appeareth that Paule meaneth nothing elſe, but that the lawe is a plaine deniall of Chriſte. Now,They that ſeke to be iuſtified by the lavve, deny Chriſt. it is a wonderfull thing that Paule dare affirme, that the lawe of Moiſes which was geuen by God to the people of Iſraell, is a deniall of Chriſte. Why then did God geue it? Before the comming of Chriſte, and before his manifeſtation in the fleſh, the lawe was neceſſary. For the lawe is our Schoolemaſter to bring vs vnto Chriſte. But now that Chriſte is reuealed, in that we beleue in him,Gal. 3.14. we are no longer vnder the Scholemaſter. Hereof we haue ſpoken largely enough before in the ende of the third Chapter. Who ſo teacheth then, that the lawe is neceſſary to righteouſnes, teacheth a plaine deniall of Chriſte and of all his benefites, he maketh God a lier, yea he maketh the lawe alſo a lier: For the lawe it ſelfe beareth witneſſe of Chriſte, and of the promiſes made as concerning Chriſte, and hath foretold that he ſhould be a King of grace, and not of the lawe.

Verſe. 4. Ye are abolished [or ſeperated] from Chriſt:1. Cor. 1.12. vvhoſoeuer are iuſtified by the lavve, ye are falne from grace. Paule condē neth not circumciſiō, but to truſt in circumciſion, is that vvhich he condēneth.Here Paule expoundeth himſelfe, and ſheweth that he ſpeaketh not ſimplie of the lawe nor of the worke of circumciſion, but of the confidence and opinion that men haue to be iuſtified thereby. As if he would ſay: I doe not vtterly condemne the lawe or circumciſion (for it is lawfull for me to drinke, to eate, and to kepe companie with the Iewes according to the lawe: it is lawfull for me to circumciſe Timothie:) but to ſeeke to be iuſtified by the law, as if Chriſte were not yet come, or being now preſent, he alone were not able to iuſtifie: this is it which I condemne, for this is to be ſeperated from Chriſt. Therfore, ſayeth he, ye are aboliſhed: that is, ye are vtterly voide of Chriſte, Chriſte is not in you, he worketh not in you any more: Ye are not partakers of the knowledge, the ſpirit, the felowſhip, the fauour, the libertie, the life, or the doings of Chriſte, but ye are vtterly ſeperate from him, ſo that he hath no more to doe with you, nor ye with him. Chriſte and the lavve can not dvvell together.Theſe wordes of Paule are diligently to be noted: that to ſeeke righteouſnes by the lawe, is nothing elſe but to be ſeperated from Chriſte, and to make him vtterly vnprofitable. What can be ſpoken more mightely againſt the lawe? what can be ſette againſt this thunderbolte. Wherfore it is impoſſible that Chriſte and the lawe ſhould dwell together in one heart: for either the lawe or Chriſte muſt geue place. But if thou thinke that Chriſte and the lawe can dwell together, then be thou ſure yt Chriſte dwelleth not in thy heart, but the Deuill in the likenes of Chriſte, accuſing and terrifying thee, and ſtraitly exacting of thee the law & ye workes thereof.True Faith. For the true Chriſte (as I ſayd before) neither calleth thee to a reckening for thy ſinnes, nor biddeth thee truſt to thine owne good workes. And the true knowledge of Chriſte or Faith diſputeth not whether thou haſt done good workes to righteouſnes, or euill works to condemnation: but ſimplie concludeth after this ſort: if thou haue done good workes, thou art not therefore iuſtified, or if thou haue done euill workes, thou art not therefore condemned. I neither take from good workes their praiſe, nor commend euill works. But in the matter of iuſtification, I ſay, we muſt looke how we may hold Chriſt, leſt if we ſeeke to be iuſtified by the lawe, we make him vnprofitable vnto vs. For it is Chriſte alone that iuſtifieth me, both againſt my euill deedes, and without my good deedes. If I haue this perſwaſion of Chriſte, I lay hold of the true Chriſte. But if I thinke that he exacteth the lawe and workes of me to ſaluation, then he becometh vnprofitable vnto me, and I am vtterly ſerated from him. Theſe are dreadfull ſentences and threatnings againſt the righteouſnes of the law and mans owne righteouſnes. Moreouer, they are alſo moſt certaine principles which confirme the article of iuſtification. This is thē a finall concluſion:VVe muſt either forgoe Chriſt or the lavve. Either thou muſt forgoe Chriſt or the righteouſnes of the lawe. If thou retaine Chriſt, thou art righteous before God: but if thou ſticke to the lawe, Chriſte auaileth thee nothing: thou art bound to kepe the whole law, and thou haſt now ſentence already pronounced againſt thee:Deut. 27.26. Curſed is euery one that fulfilleth not all the things that are vvrytten in this lavv. As we haue ſaid of the law, ſo we ſay alſo of mens traditions. Either the Pope with his religious rout muſt reiect all thoſe things wherein hetherto he hath put his truſt, or elſe Chriſte ſhall be vnprofitable to them. And hereby we may plainly ſee how pernicious and peſtilent the Popiſh doctrine hath ben. For it hath led men cleane away from Chriſt,The doctrine of the Pope led vs quite avvay from Chriſt, and made him altogether vnprofitable to vs. and made him altogether vnprofitable. God complaineth in the .23. of Ieremie, that the Prophets propheſied lies and the dreames of their owne heart, to the ende that his people ſhould forget his name. Therefore like as the falſe Prophets leauing the right interpretation of the lawe, & the true doctrine concerning the Seede of Abraham in whom all the nations of the earth ſhould be bleſſed, preached their owne dreames, to the end that the people ſhould forget their God: euen ſo the Papiſtes hauing darkned and defaced the doctrine of Chriſt, ſo that they made it of none effect, taught and ſette forth nothing elſe but the doctrine of workes, whereby they drew the whole world away from Chriſte. Who ſo earneſtly conſidereth this matter, it will make his heart to tremble.

Verſe. 4. Ye are fallen from grace. That is to ſay: Ye are no longer in the kingdom of grace. For like as he that is in a ſhippe, on which ſide ſo euer he falleth into the ſea, is drowned: euen ſo he which is falne from grace muſt needes periſh. He therefore that will be iuſtified by the law, is falne into the ſea,VVhat daunger it is to ſeeke righteouſnes by the lavve. and hath caſt himſelfe into daunger of eternall death. Now, if they fall from grace which will be iuſtified by the morall lawe: whether ſhall they fall (I pray you) which will be iuſtified by their owne traditions and vowes? Euen to the bottom of hell. No forſoth: they flie vp into heauen, for ſo they themſelues haue taught vs. Who ſo euer liue (ſay they) according to the Rule of S. Fraunces, Dominicke, Benedict or ſuch other, the peace and mercy of God is vpon them. Againe, All they that obſerue and keepe chaſtity, obedience, &c. ſhal haue euerlaſting life. But let theſe toyes goe to the Deuill from whom they came, and hearken what Paule teacheth thee here: and what Chriſte teacheth,Iohn. 3.3[illegible: 1 letter]. ſaying: He that beleueth in the ſonne of God hath euerlaſting life: but he that beleueth not in the ſonnes shall not ſee life, but the vvrath of God abideth vpon him. Againe, he that beleueth not is iudged alredy. Iohn 5.18. Now like as all the doctrine of the Papiſtes (to note this by the way) concerning mens traditions,The Popes kingdom is grounded vpon mens traditions. workes, vowes and merites, was moſt common in the world: ſo was it thought to be the beſt and moſt certaine of all others: whereby the Deuill hath both ſette vppe and ſtabliſhed his kingdom moſt mightely. Therefore when we at this day doe impugne and vanquiſh this doctrine by the power of Gods word, as chaffe is driuen away by the winde, it is no maruell that Satan rageth ſo cruelly againſt vs, raiſeth vppe ſclaunders and offences euery where, and ſetteth the whole world in our toppes. Then, will ſome man ſay: It had bene better to haue held our peace, for then had none of theſe euils bene raiſed vppe. But we ought more to eſteme the fauour of God, whoſe glory we ſette forth, then to care for ye tirranny of ye world which perſecuteth vs. For what is the Pope & the whole world in compariſon of God? In deede we are weake, and beare an heauenly treaſure in brickle and earthly veſſelles:1. Cor. 4.7. but although the veſſelles be neuer ſo brickle, yet is the treaſure ineſtimable. Theſe wordes: Ye are falne from grace, muſt not be coldly or ſlenderly conſidered: for they are waightie and of great importance. He that falleth from grace,VVhat he loſeth thrt falleth from grace. vtterly loſeth the atonement, the forgeuenes of ſinnes, the righteouſnes, libertie and life that Ieſus Chriſte hath merited for vs by his death and reſurrection: and in ſtede thereof he purchaſeth to himſelfe the wrath and iudgement of God, ſinne, death, the bondage of the Deuill and euerlaſting damnation. And this place ſtrongly confirmeth and fortifieth our doctrine concerning Faith or the article of iuſtification, and maruelouſly comforteth vs againſt the cruell rage of the Papiſts that perſecute and condemne vs as heretikes becauſe we teach this article. In deede this place ought to feare yt enemies of Faith & grace, that is to ſay, all that ſeeke righteouſnes by works, frō perſecutīg & blaſpheming ye word of grace life and euerlaſting ſaluation: But they be ſo hardhearted and obſtinate, that ſeeing they ſee not, and hearing they heare not, and when they read this dreadfull ſentence of the Apoſtle pronounced againſt them, they vnderſtand it not. Let vs therfore let them alone:Math. 15.1[illegible: 1 letter]. They are blinde, and leaders of the blinde.

Verſe. 5. For vve in ſpirit vvait for the hope of righteouſnes through Faith. Paule here knitteth vppe the matter with a notable concluſion, ſaying: Ye will be iuſtified by the lawe, by circumciſion and by workes: but we ſeeke not to be iuſtified by this meanes, leſt Chriſt ſhould be made vtterly vnprofitable vnto vs: and we become detters to performe the whole lawe, and ſo finally fall away from grace: but we waite in ſpirite through Faith for the hope of righteouſnes. Euery word is here diligently to be noted, for they are pithie and full of power. He doth not only ſay, as he is wont: We are iuſtified by Faith, or in ſpirite by Faith, but moreouer he addeth: VVe vvaite for the hope of righteouſnes, including hope alſo, that he may comprehend the whole matter of Faith. Hope, after the maner of the Scriptures, is taken two wayes: for the thing that is hoped for, & for the affection of him that hopeth. For the thing which is hoped for, it is taken in yt firſt chapt. to the Coloſs:Verſe. 3. For the hopes ſake vvhich is layed vppe for you in heauen: that is to ſay, the thing which ye hope for. For the affection of him that hopeth, it is taken in ye 8 chap. to ye Romaines: For vve are ſaued by hope. Verſ. 14.25. So hope in this place alſo may be taken two wayes, and ſo it yeldeth a double ſenſe. The firſt is: We waite in ſpirite through Faith for the hope of righteouſnes, that is to ſay, the righteouſnes hoped for, which ſhall be certainely reuealed in ſuch time as it pleaſeth the Lord to geue it. The ſecond: We wait in ſpirite by Faith for righteouſnes with hope and deſire: that is to ſay, we are righteous: howbeit our righteouſnes is not yet reuealed, but hangeth yet in hope. For, as long as we liue here, ſinne remaineth in our fleſh:Rom. 8.24. Rom. 7.15.16.17 Rom. 7.23. there is alſo a lawe in our fleſh and members rebelling againſt the lawe of our minde, and leading vs captiues vnto the ſeruice of ſinne. Now when theſe affections of the fleſh doe rage and raigne, and we on the other ſide through the ſpirite doe wraſtle againſt the ſame, then is there a place for hope. In deede we haue begun to be iuſtified through Faith: whereby alſo we haue receaued the firſt frutes of the ſpirite, and the the mortification of the fleſh is alſo begun in vs: but we be not yet perfetly righteous. It remaineth then that we be perfectly iuſtified, and this is it that we hope for. So our righteouſnes is not yet in actuall poſſeſſion but lieth vnder hope. This is a ſweete and a ſound conſolation, whereby afflicted and troubled conſciences feeling their ſinne, and terrified with euery fierie dart of the Deuill, may be maruelouſly comforted. For the feeling of ſinne, the wrath of God, death, hell and all other terrours, is wonderfull ſtrong in the conflict of conſcience: as I my ſelfe being taught by experience doe know. Then counſell muſt be geuen to the poore afflicted in this wiſe: Brother thou deſireſt to haue a ſenſible feeling of thy iuſtification: that is, thou wouldeſt haue ſuch a feling of Gods fauour, as thou haſt of thine owne ſinne: but that will not be. But thy righteouſnes ought to ſurmount all feeling of ſinne: that is to ſay, thy righteouſnes or iuſtification wherevpon thou holdeſt, ſtandeth not vppon thine owne feeling, but vpon thy hoping that it ſhall be reuealed when it pleaſeth the Lord. Wherefore thou muſt not iudge according to the feeling of ſinne which troubleth and terrifieth thee,The righteouſnes of the faithfull ſtandeth not in feeling. but according to the promiſe and doctrine of Faith, whereby Chriſte is promiſed vnto thee, who is thy perfect and euerlaſting righteouſnes. Thus ye hope of the afflicted conſiſting in the inward affection, is ſtirred vppe by Faith in the middeſt of all terrours and feeling of ſinne, to hope that he is righteous. Moreouer, if hope be here taken for the thing which is hoped for, it is thus to be vnderſtand, that that which a man now ſeeth not, he hopeth in time ſhall be made perfect and clearly reueiled. Either ſenſe may well ſtand: but the firſt touching the inward deſire and affection of hoping, bringeth more plentifull conſolation. For my righteouſnes is not yet perfect, it can not yet be felt: yet I doe not deſpaire: for Faith ſheweth vnto me Chriſte in whom I truſt, and when I haue laid hold of him by Faith, I wraſtle againſt the fierie dartes of the Deuil, and I take a good heart through hope againſt the feeling of ſinne, aſſuring my ſelfe that I haue a perfect righteouſnes prepared for me in heauen. So both theſe ſayings are true, that I am made righteous alredy by that righteouſnes which is begun in me: and alſo I am raiſed vppe in the ſame hope againſt ſinne, and waite for the full conſummation of perfect righteouſnes in heauen. Theſe things are not rightly vnderſtand, but when they be put in practiſe. VVhat difference there is betwene Faith and Hope. Here riſeth a queſtion, what difference there is betwene Faith and Hope. The Sophiſters and Schoolemē haue laboured very much in this matter, but they could neuer ſhew any certaintie. Yea to vs which trauell in the holy Scriptures with much diligence, and alſo with more fulnes and power of ſpirite (be it ſpoken wtout any bragge) it is hard to finde any differēce. For there is ſo great affinitie betwene Faith and hope, that the one can not be ſeperate from the other. Notwithſtanding there is a difference betwene them, which is gathered of their ſeuerall offices, diuerſitie of working, and of their endes. Firſt, they differ in reſpect of their ſubiect, that is,Faith & hope differ in reſpect of their ſubiect. Exod. 25.20. of the groūd wherin they reſt: For Faith reſteth in the vnderſtanding, and hope reſteth in the will: but in very deede they can not be ſeperated, the one hauing reſpect to the other, as the two Cherubins of the Mercieſeat, which could not be deuided. Secondly, they differ in reſpect of their office, that is,The differēce betvven faith and hope in their office. of theyr working. For faith telleth what is to be done, it teacheth, preſcribeth, and directeth, and it is a knowledge. Hope is an exhortatiō which ſtirreth vp the minde that it may be ſtrong, bold, and couragious: that it may ſuffer and endure aduerſitie, and in the middeſt thereof wait for better things. Thirdly, they differ as touching their obiect, that is,The difference as touching the obiect. the ſpeciall matter whervnto they looke. For Faith hath for her obiect the truth, teaching vs to cleaue ſurely therto, and loketh vpon the word and promiſe of the thing that is promiſed. Hope hath for her obiect the goodnes of God, and loketh vpon the thing which is promiſed in the word, that is, vpon ſuch matters as Faith teacheth vs to be hoped for. Fourthly, they differ in order: Difference in order. Rom. 5.3.4.5. For Faith is the beginning of life before all tribulation. Heb. 11. But hope cometh afterwardes proceding of tribulations. Rom. 5. Fiftly, they differ by the diuerſitie of working:Difference in vvorking. For Faith is a teacher and a iudge, fighting againſt errours and hereſies, iudging ſpirites & doctrines. But hope is as it were the Generall or Captaine of the field, fighting againſt tribulation, the croſſe, impatiencie, heauines of ſpirite, weaknes, deſperation and blaſphemie, and it waiteth for good things euen in the middeſt of all euils. Therefore, when I am inſtructed by Faith in the word of God, and lay holde of Chriſte, beleuing in him with my whole heart, then am I righteous by this knowledge. When I am ſo iuſtified by Faith or by this knowledge, by and by cometh the Deuill the father of lies, and laboureth to extinguiſh my Faith by wiles and ſubtilties: that is to ſay, by lies, errours and hereſies. Moreouer, becauſe he is a murtherer, he goeth about alſo to oppreſſe it by violence. Here hope wraſtlinge, layeth holde on the thinge reuealed by Faithe, and ouercometh the Deuill that warreth againſt Faith: and after this victorie foloweth peace & ioy in the holy Ghoſt: So that in very deede faith & hope can ſcarſely be diſcerned the one from the other, & yet is there a certaine difference betwene them. And that it may be the better perceaued, I will ſet out the matter by a ſimilitude. In ciuill gouernment Prudence and Fortitude doe differ, and yet theſe two vertues are ſo ioyned together, that they can not eaſily be ſeuered. Now, fortitude is a conſtancie of minde, which is not diſcouraged in aduerſity, but endureth valiantly, & waiteth for better things. But if fortitude be not guided by prudence, it is but temeritie and raſhnes.The differēce betvven faith and hope in diuinitie, is the ſame that is betvvene fortitude and prudence in policie. On the other ſide, if fortitude be not ioyned with prudence, that prudence is but vaine and vnprofitable. Therfore like as in policy prudence is but vaine without fortitude: euen ſo in Diuinitie Faith wtout hope is nothing: For hope endureth aduerſity and is conſtant therin, and in the end ouercometh all euils. And on the other ſide, like as fortitude without prudence is raſhnes, euen ſo hope without faith is a preſumption in ſpirite, and a tempting of God: for it hath no knowledge of Chriſt and of the truth which Faith teacheth, and therfore it is but a blind raſhnes & arrogancie. Wherfore a godly man afore all things, muſt haue a right vnderſtanding inſtructed by Faith, according to the which the minde may be guided in afflictiōs, that it may hope for thoſe good things which Faith hath reuealed and taught. To be ſhort, Faith is conceaued by teaching: for thereby the minde is inſtructed what the truthe is. Hope is conceaued by exhortation: for by exhortation hope is ſtirred vppe in afflictions, which cō firmeth him that is alredy iuſtified by Faith, that he be not ouercome by aduerſities, but that he may be able more ſtrongly to reſiſt them. Notwtſtanding if the ſparke of Faith ſhould not geue light to ye will, it could not be perſwaded to lay holde vpon hope. We haue Faith then, wherby we are taught, vnderſtand, and know the heauenly wiſedom, apprehende Chriſte and continue in his grace. But as ſoone as we lay hold vpon Chriſte by Faith and confeſſe him, forthwith our enemies, the world, the fleſh and the Deuil riſe vppe againſt vs,As ſoone as vvee begin to lay hold on Chriſt our enemies the fle[illegible: 1 letter]h, the vvorld & the Deui[illegible: 1 letter]l riſe vp againſt vs, but hope vvr[illegible: 1 letter]ſ[illegible: 1 letter] l[illegible: 1 letter]th againſt them all. hating and perſecuting vs moſt cruelly both in body and ſpirite. Wherefore we thus beleuing and iuſtified by Faith in ſpirite, doe wait for the hope of our righteouſnes: And we wait through patience: for we ſee & feele the flatte contrary. For the world with his Prince the Deuill, aſſaileth vs mightely both within and without. Moreouer, ſinne yet ſtill remaineth in vs, which driueth vs into heauines. Notwithſtanding we geue not ouer for all this, but raiſe vppe our mind ſtrongly through Faith, which lightneth, teacheth & guideth the ſame. And thus we abide firme and conſtant, and ouercome al aduerſities through him which hath loued vs, vntil our righteouſnes which we beleue and wait for, be reuealed. By Faith therefore we began, by hope we continue, and by reuelation we ſhall obtaine the whole. In the meane time whileſt we liue here, becauſe we beleue, we teach the word, and publiſh the knowledge of Chriſte vnto others. Thus doing we ſuffer perſecution (according to this text: I beleued and therefore did I ſpeake: Pſal. 116.10. and I vvas fore troubled) with patience, being ſtrengthened and encouraged throughe hope: wherevnto the Scripture exhorteth vs with moſt ſweete and comfortable promiſes taught and reuealed vnto vs by Faith. And thus doth hope ſpring vp & encreaſe in vs, Rō. 15. That through patience and comfort of the Scripture vve may haue hope. Rom. 15.[illegible: 1 letter]. Paule therfore, not without cauſe ioyneth patience in tribulatiōs, and hope together in the .5. and .8. to the Romains, and in other places alſo: for by them hope is ſtirred vppe.Rom. 5.1. Rom. 1.24. But Faith (as alſo I haue ſhewed before) goeth before hope: for it is the beginning of life, and beginneth before all tribulation: For it learneth Chriſte, and apprehendeth him without the croſſe. Notwithſtāding the knowledge of Chriſt can not be long without the croſſe, without troubles and conflictes.The true knovvledge of Chriſt is not vvithout the croſſe. In this caſe the minde muſt be ſtirred vppe to a fortitude of ſpirite, (For hope is nothing elſe but a ſpirituall fortitude, as Faith is nothing elſe but a ſpirituall prudence) which conſiſteth in ſuffering, according to this ſaying: That through patience, &c. Theſe three things then dwell together in ye faithful: Faith which teacheth ye truth,Faith. Hope. Charitie of loue. & defendeth from errours: Hope which endureth & ouercōeth al aduerſities, as well bodely as ghoſtly: & Charitie which worketh all good things, as it foloweth in the text. And ſo is a man entire and perfect in this life, as wel within as without,1. Cor. 13.1[illegible: 1 letter]. vntill the righteouſnes be reuealed which he waiteth for: and this ſhal be a perfect & an euerlaſting righteouſnes. Moreouer this place containeth both a ſinguler doctrine & conſolation. As touching the doctrine it ſheweth that we are made righteous, not by the workes, ſacrifices or ceremonies of Moiſes lawe, much leſſe by the works and traditions of mē, but by Chriſt alone. What ſo euer is in vs beſides him,VVhatſoeuer the vvorld eſtemeth to be good and holy vvithout Chriſte, is ſinne. is of the fleſh and not of the ſpirite. What ſo euer then the world counteth to be good and holy without Chriſte, is nothing elſe but ſinne, errour, and fleſh. Wherfore circumciſion, and the obſeruation of the lawe: alſo the workes, religions and vowes of the Monkes and of all ſuch as truſt in their owne righteouſnes, are altogether carnall. But we (ſayth Paule) are farre aboue all theſe things in the ſpirite and inward man: For we poſſeſſe Chriſte by Faith, and in the middes of our afflictions through hope we wait for that righteouſnes which we poſſeſſe alredy by Faith. The comfort is this: that in ſerious conflicts and terrours, wherin ye feeling of ſinne,A ſvvete conſolation in anguish & trouble of conſcience. heauines of ſyirite, deſperation & ſuch like, is very ſtronge (for they enter deepely into the hearte and mightely aſſaile it) thou muſt not folow thine owne feeling. For if thou doe, thou wilt ſay: I feele the horrible terrours of the lawe and the tyrannie of ſinne, not onely rebelling againſt me, but alſo ſubduing and leading me captiue, and I feele no comfort or righteouſnes at all. Therefore I am a ſinner and not righteous. If I be a ſinner, then am I giltie of euerlaſting death. But againſt this feeling thou muſt wraſtle, and ſay: Although I feele my ſelfe vtterly ouerwhelmed and ſwalowed vp with ſinne, and my heart telleth me that God is offended and angrie with me, yet in very deede it is not true, but that mine owne ſenſe and feeling ſo iudgeth. The word of God (which in theſe terrours I ought to folow, and not mine owne ſenſe) teacheth a farre other thing: namely that God is neare vnto them that are of a troubled heart, and ſaueth them that are of an humble ſpirite. Pſal. 51.17. Pſal. 51. Alſo, he deſpiſeth not an humble and a contrite heart. Moreouer, Paul ſheweth here, that they that are iuſtified in ſpirite by Faith, doe not yet feele the hope of righteouſnes, but wait ſtill for it. Wherfore when the lawe accuſeth and ſinne terrifieth thee, and thou feeleſt nothing but the wrath and iudgement of God, deſpaire not for all that, but take vnto thee the armour of God, the ſhield of Faith, the helmet of hope, and the ſword of the ſpirite, and trie how good and how valiant a warriour thou art. Lay hold of Chriſte by Faith, who is the Lord of the law and ſinne, and of all things elſe which accompanie them. Beleuing in him thou art iuſtified: which thing reaſon and the feeling of thine owne heart when thou art tempted, doe not tell thee, but the word of God. Moreouer, in the middeſt of theſe conflictes and terrours which often returne and exerciſe thee, waite thou patiently through hope for righteouſnes, which thou haſt now by Faith, although it be yet but begun and imperfect, vntill it be reuealed & made perfect in the kingdom of heauen. But thou wilt ſay: I feele not my ſelfe to haue any righteouſnes, Our righteouſnes conſiſteth not in feeling, but in beleuing. Epheſ. 5.[illegible: 1 letter]6. Rom. 5.8. Rom. 5.34. Rom 14.9. 1. Cor. 15.3. or at leaſt wiſe I feele it but very litle. Thou muſt not feele, but beleue that thou haſt righteouſnes. And except thou beleue that thou art righteous, thou doeſt great iniurie vnto Chriſte, who hath clenſed thee by the waſhing of water through the word, who alſo died vpon the croſſe, condemned ſinne and killed death, that through him thou mighteſt obtaine righteouſnes & euerlaſting life. Theſe things thou canſt not deny (except thou wilt openly ſhew thy ſelf to be wicked, & blaſphemous againſt God, & vtterly to deſpiſe God, all his promiſes, Ieſus Chriſte with all his benefites): and ſo conſequently thou canſt not denie but that thou art righteous. Let vs learne therfore in great and horrible terrours, when our conſcience feeleth nothing but ſinne, and iudgeth that God is angrie with vs, and that Chriſt hath turned his face from vs, not to folow the ſenſe & feeling of our owne hart, but to ſtick to the word of God, which ſaith yt God is not angry, but looketh to ye afflicted,Eſay. 66.2. to ſuch as are troubled in ſpirite, & tremble at his word: and that Chriſt turneth not himſelfe away from ſuch as labour and are heauie loden,Math. 11.28. but refreſheth and comforteth them. This place therefore teacheth plainly, that the lawe and workes bring vnto vs no righteouſnes or comfort at all, but this doth the holy Ghoſt onely in the Faith of Chriſte, who raiſeth vp hope in terrours and tribulations, which endureth and ouercommeth all aduerſities. Very few there be that know how weake and feeble Faith and hope are vnder the croſſe, and in the conflict. For it ſeemeth that they are but as ſmoking flaxe,Eſay. [illegible: 1 letter]2.3. which is ready by & by to be put out with a vehement winde. But the faithfull, who beleue in the middeſt of theſe aſſaultes and terrours, hoping againſt hope: that is to ſay, fighting through Faith in the promiſe as touching Chriſte, againſt the feeling of ſinne and of the wrath of God: doe afterwardes finde by experience, that this ſparke of Faith being very little (as it appeareth to naturall reaſon: for reaſon can ſcarſely feele it) is as a mighty fire, and ſwaloweth vp all our ſinnes and all terrours. There is nothing more deare or precious in all the world to the true children of God,The treaſure of the Faithfull. then this doctrine. For they that vnderſtand this doctrine, doe know that wherof all the world is ignorant: namely that ſinne, death and all other miſeries, afflictions and calamities, as well corporall as ſpirituall, doe turne to the benefite and profit of the elect. Moreouer, they know that God is then moſt nere vnto them, when he ſeemeth to be fartheſt of, and that he is then a moſt mercifull & louing Sauiour, when he ſemeth to be moſt angry, to afflict, & to deſtroy. Alſo they know that they haue an euerlaſtīg righteouſnes, which they wait for through hope, as a certaine and ſure poſſeſſion laid vp for them in heauen, euen when they feele the horrible terrours of ſinne and death: Moreouer that they are then Lordes of all things, when they are moſt deſtitute of all things, according to that ſaying: hauing nothing, and yet poſſeſſing all things. 2. Cor. 6.7.10. This ſayeth the Scripture, is to conceaue comfort through hope. But this cunning is not learned without great and often tentations.

Verſe. 6. For in Ieſus Chriſte neither circumciſion auaileth any thing, neither vncircumciſion, but Faith vvhich vvorketh by loue. A true and a liuely Faith.That is to ſay, Faith which is not fained nor hypocritical, but true and liuely. This is that faith which exerciſeth & requireth good works through loue. It is as much to ſay as: He that will be a true Chriſtian in deede, or one of Chriſtes kingdom, muſt be a true beleuer. Now, he beleueth not truely if workes of charitie folow not his Faith. So on both hands,Paul shutteth all hypocrites out of the church of God both on the right hand & on the left. as well on ye right hand as on ye left, he ſhutteth hypocrites out of Chriſtes kingdom. On the left hand he ſhutteth out the Iewes, and all ſuch as will worke their owne ſaluation, ſaying: In Chriſt neither circumciſion, that is to ſay: no works, no ſeruice, no worſhipping, no kinde of life in the world, but faith wtout any truſt in works or merites auaileth before God. On the right hand he ſhutteth out all ſlouthfull and idle perſons, which ſay: if faith iuſtifie without works, then let vs worke nothing, but let vs onely beleue and doe what we liſt. Not ſo ye enemies of grace. Paule ſayeth otherwiſe. And although it be true that onely faith iuſtifieth, yet he ſpeaketh here of Faith in an other reſpect, that is to ſay, that after it hath iuſtified, it is not idle, but occupied and exerciſed in working through loue.The vvhole life of a Chriſtian. Paule therfore in this place ſetteth forth the whole life of a Chriſtian man, namely, that inwardly it conſiſteth in faith towards God, and outwardly in charitie and good works towardes our neighbour. So that a man is a perfect Chriſt an inwardly through faith before God, who hath no neede of our workes, and outwardly before men, to whom our Faith profiteth nothing, but our charitie or our works. Therfore when we haue heard or vnderſtād of this forme of Chriſtian life: to witte, that it is faith and charitie (as I haue ſayd), it is not yet declared what Faith or what charitie is: for this is an other queſtion. For as touching faith or the inward nature, force, and vſe of Faith, he hath ſpoken before. Where he ſhewed that it is our righteouſnes, or rather our iuſtification before God. Here he ioyneth it with charitie and workes, that is to ſay, he ſpeaketh of the externall office thereof, which is to ſtirre vs vp to doe good workes, and to bring forth in vs the frutes of charitie to the profite of our neighbour.

Verſe. 7. Ye did runne vvell: vvho did let you, that ye did not obey the truth? Theſe are plaine wordes. Paule affirmeth that he teacheth them the truth, and the ſelfe ſame thing that he taught them before, and that they ranne well ſo long as they obeyed the truth, that is, they beleued and liued rightly: but now they did not ſo ſince they were miſled by the falſe apoſtles. Moreouer he vſeth here a new kinde of ſpeech in calling the Chriſtian life a courſe or a race. For among the Hebrues,The chriſtian life is a courſe or a race. to runne or to walke ſignifieth as much as to liue or to be conuerſant. The teachers doe runne when they teach purely, and the hearers or learners doe runne when they receaue the word with ioy, and when the frutes of the ſpirite doe folow. Which thing was done as long as Paule was preſent, as he witneſſed before in the third and fourth chap. And here he ſayeth: Ye did runne vvell: that is to ſay, all things went forward well and happely among you, ye liued very well, ye went on the right way to euerlaſting life, which the word of God promiſed you, &c. Theſe wordes: Ye did runne vvell, containe in them a ſinguler comfort. This tentation oftentimes exerciſeth the godly, that their life ſeemeth vnto them to be rather a certaine ſlow creeping, then a running. But if they abide in ſound doctrine and walke in the ſpirite, lette this nothing trouble them, thoughe their doings ſeeme to goe ſlowly forward, or rather to creepe. God iudgeth farre otherwiſe. For that which ſeemeth vnto vs to be very ſlow & ſcarſely to creepe,That vvhich ſeemeth to vs to creepe, runneth ſvviftly in Gods ſight. Math. 5.4. Luke. 6.21. Rom. 8.28. runneth ſwiftly in Gods ſight. Againe, that which is to vs nothing els but ſorrow, mourning and death, is before God, ioy, mirth & true happines. Therfore Chriſt ſayth: Bleſſed are ye that mourne & vveepe for ye shal receaue cōfort: ye shall laugh. &c. All things ſhall turne to ye beſt to them which beleue in ye ſonne of God, be it ſorrow; or be it death it ſelfe. Therefore they be true runners in deede, and whatſoeuer they doe, it runneth well & goeth happely forward by ye furtherance of Gods ſpirite, which can not ſkill of ſlow procedings.

Verſe. 7. VVho did let you that you did not obey the truth? They are hindred in this courſe which fall away from Faith and grace to the lawe and workes: as it hapned to the Galathians being miſled and ſeduced by the falſe apoſtles, whom he couertly reprehendeth with theſe wordes:Galath. 3.1. vvho did let you that ye did not obey the truth? In like maner he ſayd before in the third Chap. vvho hath bevvitched you, that ye should not obey the truth? And here Paule ſheweth by the way,Falſe doctrine bevvitcheth men. that men are ſo ſtrongly bewitched with falſe doctrine, that they embrace lies & hereſies in the ſted of the truth and ſpirituall doctrine. And on the other ſide they ſay and ſweare that ye ſound doctrine which before they loued, is erroneous, & that their errour is ſound doctrine, maintaining and defending the ſame with all their power. Euen ſo the falſe apoſtles brought the Galathians, which ranne well at the beginning, into this opinion, to beleue that they erred and went very ſlowly forward when Paule was their teacher. But afterwardes they being ſeduced by the falſe apoſtles and falling cleane away from the truth, were ſo ſtrongly bewitched with their falſe perſwaſion, that they thought them ſelues to be in an happie ſtate, and that they ranne very well. The ſame hapneth at this day to ſuch as are ſeduced by the Sectaries and fantaſticall ſpirits. Therfore I am wont to ſay,Falling in doctrine cometh of the Deuil. that falling in doctrine cometh not of man, but of the Deuil, and is moſt perillous: to witte, euen from the high heauen to the bottom of hell: For they that continue in errour, are ſo farre of from acknowledging their ſinne, that they maintaine the ſame to be high righteouſnes. Wherfore it is vnpoſſible for them to obtaine pardon.

Verſe. 8. It is not the perſvvaſion of him that calleth you. This is a great conſolation and a ſingulare doctrine, whereby Paule ſheweth how the falſe perſwaſions of ſuch as are deceaued by wicked teachers, may be rooted out of their heartes.The authority of the falſe apoſtles. The falſe apoſtles were ioly fellowes, and in outward appearance farre paſſing Paule both in learning and in godlines. The Galathians being dedeceaued with this goodly ſhew, ſuppoſed that when they hearde them, they heard Chriſte him ſelfe, and therefore they iudged theyr perſwaſion to be of Chriſte. Contrariwiſe Paule ſheweth that this perſwaſion and doctrine was not of Chriſt, who had called them in grace, but of the Deuil: And by this meanes he woonne many of them from this falſe perſwaſion. Likewiſe we at this day reuoke many from errour that were ſeduced, when we ſhew that their opinions are fantaſticall, wicked, and full of blaſphemies. Againe, this conſolation belongeth to all thoſe that are afflicted, which through tentation conceaue a falſe opinion of Chriſte.A conſolation for them vvhich conceaue a falſe opinion of Chriſte. For the Deuill is a wonderfull craftie perſwader, and knoweth how to amplie the leaſt ſinne, yea a very trifle, in ſuch ſort that he which is tempted ſhall thinke it to be a moſt hainous and horrible crime, and worthie of eternall damnation. Here the troubled conſcience muſt be comforted and raiſed vppe in ſuch ſort as Paule raiſed vppe the Galathians: to witte, that this cogitation or perſwaſion commeth not of Chriſte, for as much as it fighteth againſt the worde of the Goſpell, which painteth out Chriſte, not as an accuſer, a cruell exactor, &c. but as a meeke, humble hearted, and a mercifull Sauiour and comforter. But if Satan ouerthrow this (For he is a cunning workman, and will leaue no way vnaſſayed) and lay againſt thee the word and example of Chriſte in this wiſe: True it is that Chriſt is meeke, gentle and mercifull, but to thoſe which are holy and righteous. Contrariwiſe, to the ſinners he threatneth wrath and deſtruction. Luke. 13. Alſo he pronounceth that the vnbeleuers are damned already. Iohn. 3. Moreouer, Chriſte wrought many good works: he ſuffered alſo many euilles, and commaundeth vs to folow his example. But thy life is neither according to Chriſtes word nor his example: For thou are a ſinner, and there is no Faith in thee: Yea thou haſt done no good at all, and therefore thoſe ſentences which ſet forth Chriſt as a ſeuere iudge, doe belong to thee, and not thoſe comfortable ſentences which ſhew him to be a louing and a mercifull Sauiour, &c. Here let him that is tempted comfort himſelfe after this maner. Chriſte is ſet out in the Scriptures as a gift and as an example. Coloſſ. 2.3. 1. Cor. 1.30. The Scripture ſetteth out Chriſt vnto vs two maner of wayes: Firſt as a gift. If I take hold of him in this ſort, I can want nothing. For in Chriſte are hid all the treaſures of vviſedom and knovvledge: He, with all that is in him, is made vnto me of God, wiſedom, righteouſnes, ſanctification and redemption. Therfore although I haue committed both many and greeuous ſinnes: yet notwithſtanding if I beleue in him, they ſhall all be ſwalowed vppe by his righteouſnes. Secondly, the Scripture ſetteth him forth as an example to be folowed. Notwithſtanding I will not ſuffer this Chriſte (I meane as he is an example) to be ſet before me, but onely in the time of ioy and gladnes when I am out of tentation (where I can ſcarſely folow the thouſande part of his example) that I may haue him as a mirrour to behold and view how much is yet wanting in me, that I become not ſecure & careles. But in the time of tribulation I will not heare nor admit Chriſte, but as a gift, who dying for my ſinnes, hath beſtowed vpon me his righteouſnes, and hath done and accompliſhed that for me, which was wanting in my life:Rom. 10.4. For he is the ende and fulfilling of the lavve vnto righteouſnes to euery one that beleueth. It is good to know theſe things, not onely to the ende that euery one of vs may haue a ſure & a certaine remedie in the time of tentation, wherby we may eſchue that venome of deſperation, wherwith Sathā thinketh to poyſon vs: but alſo to the ende we may be able to reſiſt the furious Sectaries & Schiſmatikes of our time. For the Anabaptiſtes count nothing more glorious in their whole doctrine, then that they ſo ſeuerely vrge the example of Chriſt and the croſſe: eſpecially ſeeing ye ſentences are manifeſt wherin Chriſt commēdeth the croſſe to his diſciples. We muſt learne therfore how we may withſtand this Sathan, trāſforming himſelf into the likenes of an Angell. Which we ſhall doe if we make a difference betwene Chriſt ſet forth vnto vs ſometimes as a gift, & ſometimes as an example. The preaching of him both wayes hath his conuenient time, which if it be not obſerued, the preaching of ſaluation may ſo be turned into poyſon.To vvhom Chriſt muſt be ſet out as a gift, and to vvhom as an example. Chriſte therefore muſt be ſet forth vnto thoſe which are already caſt downe and bruſed through the heauie burden and weight of their ſinnes, as a Sauiour and a gift, and not as an example or a lawgeuer. But to thoſe that are ſecure and obſtinate, he muſt be ſet forth as an example. Alſo the hard ſentences of the Scripture, and the horrible examples of the wrath of God muſt be laid before them: as of the drowning of the whole world, of the deſtruction of Sodome & Gomorrha, and ſuch other like, that they may repent. Let euery Chriſtian therfore whē he is terrified and afflicted, learne to caſt away ye falſe perſwaſiō which he hath cōceiued of Chriſt, and let him ſay: O curſed Sathan, why doeſt thou now diſpute wt me of Doing and Working, ſeeing I am terrified & afflicted for my ſinnes already? Nay rather, ſeeing I now labour and am heauie loden,Math. 11.28. I will not hearken to thee which art an accuſer and a deſtroyer, but to Chriſte the Sauiour of mankinde, which ſayeth that he came into the world to ſaue ſinners, to comfort ſuch as are in terrour, anguiſh and deſperation, and to preach deliuerance to the captiues. &c. This is the true Chriſte, and there is none other but he. I can ſeeke examples of holy life in Abraham, Eſay, Iohn Baptiſt, Paule and other Sainctes. But they can not forgeue my ſinnes, they can not deliuer me from the power of the Deuill and from death, they cannot ſaue me and geue me euerlaſting life. For theſe things belong to Chriſte alone,Iohn. 6.27. Math. 3.17. 1. Pet. 1.17. Coloſſ. 1.13. whom God the father hath ſealed: therfore I wil not heare thee nor acknowledge thee for my teacher, O Sathan, but Chriſt, of whom the father hath ſayd: This is my vvell beloued ſonne in vvhom I am vvell pleaſed, heare him. Let vs learne in this wiſe to cōfort our ſelues through Faith in tentation, & in the perſwaſion of falſe doctrine: elſe the Deuil will either ſeduce vs by his miniſters, or elſe kil vs wt his fiery dartes.

Verſe. 9. A litle leauen doth leauen the vvhole lumpe. This whole Epiſtle ſufficiently witneſſeth how Paule was greeued with the fall of the Galathians, and how often he beat into their heades (ſometime chiding and ſometime entreating them) the exceding great & horrible enormities that ſhould enſue vpō this their fall, vnleſſe they repented. This fatherly and Apoſtolicall care and admonition of Paule moued ſome of them nothing at all: For many of them acknowledged Paule no more for their teacher, but preferred the falſe apoſtles farre aboue him: of whom they thought them ſelues to haue receaued the true doctrine, and not of Paule. The falſe apoſtles miſreported Paule to the churches. Moreouer the falſe apoſtles, no doubt, ſclaundered Paule among the Galathians, ſaying that he was an obſtinate and a contentious fellow, which for a light matter would breake the vnitie of the churches, and for no other cauſe but that he alone would be counted wiſe and be magnified of them. Through this falſe accuſation they made Paule very odious vnto many. Some other which had not yet vtterly forſakē his doctrine, thought that there was no daunger in diſſenting a litle from him in the doctrine of iuſtification & Faith. Wherfore, when they heard that Paule made ſo hainous a matter of that which ſeemed vnto them to be but light and of ſmall importance, then maruelled, and thus they thought with themſelues: Be it ſo that we haue ſwarned ſomething from the doctrine of Paule, and that there hath bene ſome fault in vs: yet that being but a ſmall matter, he ought to winke thereat, or at leaſt not to vehemently to amplifie it, leſt by the occaſion thereof the concord of the Churches ſhould be broken. Wherevnto he anſwereth with this ſentence: A litle leuen leueneth, [or maketh ſovver] the vvhole lumpe of dough. And this is a caueat or an admonition which Paule ſtādeth much vppon. And we alſo ought greatly to eſteme the ſame at this day. For our aduerſaries in like maner obiect againſt vs that we are contentious, obſtinate, and intractable in defending our doctrine, and euen in matters of no great importance. But theſe are the craftie fetches of the Deuill, whereby he goeth about vtterly to ouerthrow our doctrine. To this we anſwer therefore with Paule, that a litle leuen maketh ſovver the vvhole lumpe. In Philoſophie a ſmall fault in the beginning is a great and a foule fault in the ende. So in Diuinitie one litle errour ouerthroweth the whole doctrine.Doctrine and life muſt be ſeparate farre a ſunder. Wherefore we muſt ſeparate life and doctrine farre aſunder. The doctrine is not ours, but Gods, whoſe miniſters onely we are called: therefore we may not chaunge or diminiſh one tittle therof. The life is ours: therefore as touching that, we are ready to doe,The doctrine of Faith. to ſuffer, to forgeue, &c. what ſo euer our aduerſaries ſhall require of vs, ſo that Faith and doctrine may remaine ſound and vncorrupt: of the which we ſay alwayes with Paule: A litle leuen leueneth, &c. A ſmall mote in the eye hurteth the eye. And our Sauiour Chriſt ſayeth:Luke. 11.34. The light of the body is the eye: therefore vvhen thine eye is ſingle, then is thy vvhole body light: but if thine eye be euill, then thy body is darke. Luke. 11.36. Againe. If thy body shall haue no part darke, then shall all be light. By this allegorie Chriſte ſignifieth, that the eye, that is to ſay, the doctrine ought to be moſt ſimple, cleare and ſincere,Iam. 2.10. hauing in it no darknes, no cloud. &c. And Iames the Apoſtle ſayth: He that faileth in one poynt is giltie of all. This place therfore maketh very much for vs againſt theſe cauillers which ſay that we breake charitie, to the great hurt and damage of the churches. But we proteſt that we deſire nothing more then to be at vnitie with all men: ſo that they leaue vnto vs the doctrine of Faith entire and vncorrupt: to the which all things ought to geue place, be it charitie, an Apoſtle, or an angell from heauen. Let vs ſuffer them therfore to extoll charity and concord as much as they liſt:Charitie ſuffereth all thīgs, but Faith ſuffreth nothing 1. Cor. 13.[illegible: 1 letter]. but on the other ſide lette vs magnifie the maieſtie of the word and Faith. Charitie may be neglected in time and place without any daunger: but ſo can not the word and Faith be. Charitie ſuffereth all things, geueth place to all men. Contrariwiſe, Faith ſuffereth nothing, geueth place to no man. Charitie in geuing place, in beleuing,Charitie may be deceaued, but faith cannot. in geuing and forgeuing is oftentimes deceaued, and yet notwithſtanding being ſo deceaued, it ſuffereth no loſſe which is to be called true loſſe in deede: that is to ſay, it loſeth not Chriſte: Therefore it is not offended, but continueth ſtill conſtant in well doing, yea euen towards the vnthankfull and vnworthy. Contrariwiſe in the matter of Faith and ſaluation, when men teach lies and errours vnder the colour of the truth and ſeduce many, here hath charitie no place:VVhen vve muſt exerciſe charitie and vvhen not. For here we loſe not any benefite beſtowed vppon the vnthankfull, but we loſe the word, Faith, Chriſte, and euerlaſting life. Let it not moue vs therfore that they vrge ſo much the keping of charitie and concord: For who ſo loueth not God & his word, it is no matter what or how much he loueth. Paule therfore, by this ſentence admoniſheth, as well teachers as hearers, to take heede that they eſteme not the doctrine of Faith as a light matter, wherwt they may dally at their pleſure. It is as a bright ſunne beame comming downe from heauen, which lightneth, directeth and guideth vs. Now, like as the world with all the wiſedom and power thereof is not able to ſtoppe or turne away the beames of ye ſunne comming downe from heauen directly vnto the earth: euen ſo can there nothing be added to the doctrine of Faith, or taken from it: for that is an vtter defacing and ouerthrowing of the whole.

Verſe. 10. I haue truſt in you through the Lord. As if he would ſay: I haue taught, admoniſhed, and reproued you enough, ſo that ye would hearken vnto me. Notwithſtanding I hope wel of you in the Lord. Here riſeth a queſtion, whether Paule doth wel whē he ſayth he hath a good hope or truſt of the Galathians, ſeing the holy Scripture forbiddeth any truſt to be put in men. Both Faith and charitie haue their truſt and beleefe,VVhether vve may truſt vnto men? but after diuers ſorts by reaſon of the diuerſitie of their obiectes. Faith truſteth in God, and therfore it can not be deceaued: charitie beleueth man and therefore it is often deceaued. Now, this Faith that ſpringeth of charitie is ſo neceſſary to this preſent life, that without it life can not continue in the world. For if one man ſhould not beleue & truſt an other, what life ſhould we liue vpon earth? The true Chriſtians doe ſooner beleue and geue credite through charitie, then the childrē of this world doe. For faith towards men is a fruite of ye ſpirit, or of chriſtian Faith in the godly. Herevpon Paule had a truſt of yt Galathians, yea though they were falne frō his doctrine: but yet through ye Lord. As if he ſhould ſay: I truſt vnto you ſo farre forth, as the Lord is in you, & ye in him: that is to ſay, ſo farre forth as ye abide in the truth. From which if you fall away, ſeduced by the miniſters of Sathan, I will not truſt vnto you any more. Thus it is lawfull for the godly to truſt and beleue men.

Verſe. 10. That ye vvill be none othervviſe minded. To witte, concerning doctrine & Faith, then I haue taught you, & ye haue learned of me: That is to ſay, I haue a good hope & truſt of you, yt ye will not receaue any other doctrine which ſhalbe contrary to mine.

Verſe. 10. But he that troubleth you shall beare his condemnation, vvhatſoeuer he be. By this ſentence Paule, as it were a iudge ſitting vpon the iudgement ſeat, cōdemneth the falſe apoſtles, calling them by a very odious name,VVicked teachers are troublers of mens conſciences. troublers of the Galathians: whom they eſtemed to be very godly men, and farre better teachers then Paule. And withall he goeth about to terrifie the Galathians with this horrible ſentence: whereby he ſo boldly condemneth the falſe apoſtles, to the ende that they ſhould flie their falſe doctrine as a moſt daungerous plague. As if he ſhould ſay: What meane ye to geue eare to thoſe peſtilent felowes, which teach you not, but onely trouble you. The doctrine that they deliuer vnto you is nothing elſe but a trouble vnto your conſciences. Wherefore how great ſo euer they be, they ſhall beare their condemnation. Now, a man may vnderſtand by theſe words: VVhoſoeuer he be, that the falſe apoſtles in outward appearance were very good and holy men.The aucthoritie of the falſe apoſtles. And peraduenture there was amongſt them ſome notable diſciple of the Apoſtles of great name and aucthoritie. For it is not without cauſe that he vſeth ſuch vehemēt & pithie words. He ſpeaketh after the ſame maner alſo in the firſt Chapter, ſaying: If vve or an Angell from heauen preach vnto you othervviſe then vve haue preached vnto you, let him be accurſed. Galath. 1.8.[illegible: 1 letter]. And it is not to be doubted but that many were offended with this vehemencie of the Apoſtle, thinking thus with them ſelues: Wherfore doth Paule breake charitie? why is he ſo obſtinate in ſo ſmall a matter? why doth he ſo raſhly pronounce ſentence of eternall damnation againſt thoſe that are miniſters as well as he? He paſſeth nothing of all this: but procedeth on ſtill, and boldly curſeth and condemneth all thoſe that peruert the doctrine of faith, be they neuer ſo highly eſtemed, ſeeme they neuer ſo holy and learned. Wherefore (as I geue often warning) we muſt diligently diſcerne betwene doctrine and life. Doctrine is heauen, life is the earth.The differēce betvvixt doctrine & life. In life is ſinne, errour, vncleanes and miſerie, mingled with vineger, as the prouerbe ſayth. There let charitie winke, forbeare, be beguiled, beleue, hope, and ſuffer all things: there let forgeuenes of ſinnes preuaile as much as may be, ſo that ſinne and errour be not defended and maintained. But in doctrine like as there is no errour, ſo hath it no neede of pardon.No errour in the doctrine of Faith. Wherfore there is no compariſon betwene doctrine and life. One litle poynt of doctrine is of more valew, then heauen and earth: and therefore we can not abide to haue the leaſt iote thereof to be corrupted. But we can very well wincke at the offences and errours of life. For we alſo doe daily erre in life and conuerſation, yea all the ſainctes erre: and this doe they earneſtly confeſſe in the Lordes prayer, and in the Crede. But our doctrine, bleſſed be God, is pure: we haue all the articles of our Faith grounded vppon the holy Scripture. Thoſe the Deuill would gladly corrupt and ouerthrow. Therefore he aſſaileth vs ſo craftely with this goodly argument, that we ought not to breake charitie and the vnitie of the churches.

Verſe. 11. And brethern, if I yet preach circumciſion, vvhy doe I yet ſuffer perſecution? Then is the ſclaunder of the croſſe abolished. Paule labouring by all meanes poſſible to call the Galathians backe againe, reaſoneth now by his owne example.Actes 13.50. Actes. 17.4. I haue procured to my ſelfe (ſayeth he) the hatred and perſecution of the Prieſtes and Elders, and of my whole nation, becauſe I take away righteouſnes frō circumciſion: which if I would attribute vnto it, the Iewes would not onely ceaſe to perſecute me, but alſo would loue and highly commend me. But now, becauſe I preach the Goſpel of Chriſt & the righteouſnes of Faith, aboliſhing the law & circumciſion, therfore I ſuffer perſecution.The falſe apoſtles enemies of the croſſe of Chriſt. Contrariwiſe the falſe apoſtles, to auoide the croſſe, and this deadly hatred of the Iew[illegible: 1 letter]ſh nation, doe preach circumciſion: and by this meanes they obtaine and reteine the fauour of the Iewes: as he ſayeth in the .6. Chapt. folowing:Gal. 6.12. They compell you to be circumciſed, &c. Moreouer, they would gladly bring to paſſe, yt there ſhould be no diſſention, but peace and concord betwene the Gentiles and the Iewes.The doctrine of Faith. But that is impoſſible to be done without the loſſe of the doctrine of Faith, which is the doctrine of the croſſe and full of offences. Wherefore when he ſayeth: If I yet preach circumciſion, vvhy doe I yet ſuffer perſecution? Then is the ſclaunder of the croſſe abolished: he meaneth that it were a great abſurditie and inconuenience if the offence of the croſſe ſhould ceaſe. After the ſame maner he ſpeaketh.1. Cor. 1.17. 2. Pet. 1.11. 1. Cor. 1. Chriſte ſent me to preach the Goſpell, not vvith vviſedom of vvordes, leſt the croſſe of Chriſt should be made of none effect. As if he ſayd: I would not that the offence and croſſe of Chriſte ſhould be aboliſhed. Here may ſome man ſay: The Chriſtians then are madde men to caſt them ſelues into daunger of their owne accord: For what doe they elſe by preaching and confeſſing the truth, but procure vnto them ſelues the hatred and enimitie of the whole world, and raiſe offences? This (ſayth Paule) doth nothing at all offend or trouble me, but maketh me more bolde,The church is in beſt caſe & moſt flouri [illegible: 1 letter]heth vnder the croſſe. and cauſeth me to hope wel of the happie ſucceſſe and increaſe of the church, which flouriſheth and groweth vnder the croſſe: For it behoueth that Chriſte the head and ſpouſe of the Church ſhould raigne in the middes of all his enemies. Pſal. 110. On the contrary part, when the croſſe is aboliſhed, & the rage of tyrannes & heretikes ceaſeth on yt one ſide, and offences on the other ſide, & all things are in peace, the Deuill keping the entrie of the houſe: this is a ſure token that the pure doctrine of Gods word is taken away. Bernard conſidering this thing, ſayeth that the Church is then in beſt ſtate, when Sathan aſſaileth it on euery ſide, as well by ſubtill ſleights as by violence: and cōtrariwiſe yt it is then in worſt caſe when it is moſt at eaſe. And he aledgeth very well and to yt purpoſe that ſentence of Ezechias in his ſong:Eſay. 3[illegible: 1 letter].17. Behold, for felicitie I had bitter greefe, applying it to the church, liuing in eaſe and quietnes. Wherfore Paul taketh it for a moſt certaine ſigne that it is not the Goſpel, if it be preached in peace. Contrariwiſe ye world taketh it for a moſt certaine ſigne that the Goſpell is hereticall and ſeditious doctrine, becauſe it ſeeth great vprours, tumults, offences and ſectes, and ſuch like to folow the preaching therof.He meaneth that God ſomtimes in punishing shevveth him ſelfe as though it vvere not he but Satan: and contrarivviſe Satan, vvhen he flattereth, shevveth him ſelf as though he vvere God and not Satan. Thus God ſometimes ſheweth him ſelfe in the ſimilitude of the Deuil, and the Deuil likewiſe ſheweth him ſelfe in the likenes of God: And God will be knowen vnder the ſimilitude of the Deuill, and will haue the Deuil knowen vnder the likenes of God. The croſſe immediatly foloweth the doctrine of the word, according to that ſaying. Pſal. 116: I beleued and therfore haue I ſpoken: and I vvas ſore troubled. Now, the croſſe of the Chriſtians is perſecution with reproch and ignominie, and without any compaſſion, and therfore it is very offenſiue. Firſt they ſuffer as ye vileſt people in the world: & ſo did the Prophet Eſay foreſhew euen of Chriſt himſelf. cap. 53. He vvas reputed amōgſt the vvicked. Moreouer,Eſay. 53.12. murtherers and theues haue their puniſhments qualified, and men haue compaſſion on them. Here is no offence or ſclaunder ioyned with the puniſhment. Cō trariwiſe, like as the world iudgeth the Chriſtiās to be of all other mē the moſt peſtilent & pernicious, ſo doth it thinke that no torments are ſufficient to puniſh them for their hainous offences.The vvorld hath no pitie vpō the godly Neither is it moued with any compaſſion towardes them, but putteth them to the moſt opprobrious and ſhamefull kinds of death that can be. And it thinketh that it gaineth hereby a double commodity. Iohn 16.2.3. VVhat the vvorld loketh for by the death of the godly. For firſt it imagineth that it doth high ſeruice vnto God in killing of them: ſecondly that the cō mon peace and tranquillitie is reſtored and ſtabliſhing by taking away ſuch noiſome plagues. Therfore the death and croſſe of the Faithfull is full of offences. But let not this reprochfull dealing (ſayeth Paule) and the continuance of Chriſtes croſſe and offence therof moue you: but rather let it confirme you. For as long as the croſſe endureth, it ſhall goe well with the Goſpell. In like maner Chriſte alſo comforteth his diſciples in the .5. of Math.Math. 5.10. Marke. 9.10. Luke 14.34. Actes. 5.41. 1 Pet. 3.14. 1. Pet. 4.14. Bleſſed are ye (ſayeth he) vvhen men reuile you and perſecute you, and shall falſely ſay all maner of euill againſt you for my names ſake. Reioyce and be glad, for great is your revvard in heauen: For ſo perſecuted they the Prophets vvhich vvere before you. The church cā not ſuffer this reioyſing to be wreſted frō her. Wherfore I would not wiſh to be at concord with the Pope, the biſhops,Luther vvil be at no vnitie vvith the enemies of the Goſpell. the princes and the Sectaries, vnleſſe they would conſent vnto our doctrine. For ſuch concorde were a certaine token that we had loſt the true doctrine. To be ſhort, as long as the church teacheth the Goſpell, it muſt ſuffer perſecution. For the Goſpell ſetteth forth the mercy and glory of God:The Goſpell ſetteth forth the glory of God, and diſcloſeth the craftes of the Deuill. It diſcloſeth the malice and ſleightes of the Deuill, painting him out in his right coulours, and plucking from him the counterfet viſour of Gods Maieſtie, wherby he deceaueth the whole world: that is to ſay, it ſheweth that all worſhippings, religious Orders inuented by men, and traditions concerning ſingle life, meates, and ſuch other things, wherby men thinke to deſerue forgeuenes of ſinnes & euerlaſting life, are wicked things and deueliſh doctrine. There is nothing then that more ſtirreth vppe the Deuill, than the preaching of the Goſpell. For that plucketh from him the diſſembled vizour of God, and bewrayeth him to be as he is in deede, that is to ſay, the Deuil & not God. Wherfore it can not be, but that as long as the Goſpell flouriſheth, the croſſe and the offence thereof muſt needes folow it, or elſe truely the Deuill is not rightly touched, but ſlenderly tickled. But if he be rightly hitte in deede, he reſteth not, but beginneth horribly to rage, and to raiſe vp troubles euery where. If Chriſtians then will hold the word of life, let them not be afraid or offended when they ſee that the Deuill is broken loſe and rageth euery where, that all the world is on an vprour, that tyrannes exerciſe their crueltie, and hereſies ſpring vppe: but lette them aſſure them ſelues,Math. 5.12. that theſe are ſignes, not of terrour, but of ioy, as Chriſte himſelfe expoundeth them, ſaying: Reioyce and be glad. &c. God forbid therefore that the offence of the croſſe ſhould be taken away. Which thing ſhould come to paſſe if we ſhould preach that which the Prince of this world and his members would gladly heare, that is to ſay, the righteouſnes of workes. Then ſhould we haue a gentle Deuil, a fauourable world, a gracious Pope, and mercifull Princes. But becauſe we ſet forth the benefites and glory of Chriſte, they perſecute and ſpoile vs both of our goodes and liues.

Verſe. 12. VVould to God they vvere cutte of that doe diſquiet you. Is this the part of an Apoſtle, not onely to denounce the falſe apoſtles to be troublers,Paul vvisheth that the falſe apoſtles vvere cutte of. to condemne them and to deliuer them to Sathan, but alſo to wiſh that they might be vtterly rooted out and peariſh? And what is this elſe but plaine curſing? Paule (as I ſuppoſe) alludeth here to circumciſion. As if he would ſay: They compell you to cutte of the foreſakin of your fleſh: but I would that they themſelues might be vtterly cutte off by the roote. Here riſeth a queſtion: whether it be lawfull for Chriſtians to curſe? Why not? howbeit not alwayes, nor for euery cauſe.VVhether it be lavvful for Chriſtians to curſe. But when the matter is come to this poynt, that Gods word muſt be euill ſpoken of and his doctrine blaſphemed, and ſo conſequently God him ſelfe, then muſt we turne this ſentence and ſay: Bleſſed be God and his word, and what ſo euer is without God and his word, accurſed be it: yea though it be an Apoſtle or an Angell from heauen. So he ſayd before in the firſt Chapter:Galath. 1.3.4. Although vve or an Angell from heauen preach othervviſe vnto you, then that vvhich vve haue preached, let him be accurſed. Hereby it may appeare how great a matter Paule made of a litle leauen, which for the ſame durſt curſe the falſe apoſtles, who in outward appearance were men of great authoritie and holines. Let not vs therefore make litle account of the leauen of doctrine: For although it be neuer ſo litle, yet if it be neglected, it will be the cauſe that by litle and litle the truth and our ſaluation ſhall be loſt, and God himſelfe be denied. For when the word is corrupted, and God denied and blaſphemed (which muſt needes folow if the word be corrupted) there remaineth no hope of ſaluation. But for our partes, if we be curſed, railed vppon and ſlaine, there is yet one that can raiſe vs vppe againe, and deliuer vs from the curſe, death and hell. Wherefore lette vs learne to aduaunce and extoll the Maieſtie & authoritie of Gods word.The Maieſtie of Gods vvord is highly to be aduaunced. For it is no ſmall trifle (as brainſicke heades ſurmiſe at this day): but euery title thereof is greater then heauen and earth. Wherefore in this reſpect we haue no regard of Chriſtian charitie or concord, but we ſitte as it were on the iudgement ſeat, that is to ſay: we curſe and condemne all men, which in the leaſt poynt deface or corrupt the Maieſtie of Gods word: For a litle leauen maketh ſovver the vvhole lumpe. But if they leaue vs Gods word entire and ſound, we are not onely ready to keepe charitie and peace with them: but alſo we offer our ſelues to be their ſeruauntes, and to doe for them what ſo euer we are able: If not, lette them periſh and be caſt downe into hell: and not onely they, but euen the whole world alſo: ſo that God and his pure word doe remaine. For as long as he remaineth, life, ſaluation, and the faithfull ſhall alſo remaine. Paule therefore doth well in curſing thoſe troublers of the Galathians, and in pronouncing ſentence againſt them, to witte, that they are accurſed with all that they teach and doe: and in wiſhing that they might be cutte of, eſpecially that they might be roted out of the church of God, that is, that god ſhould not gouerne nor proſper their doctrine nor their doings. And this malediction procedeth from the holy ghoſt. As Peter alſo in the .8. of the Actes curſeth Simon the Sorcerer: Thy money and thou perish together. Actes. [illegible: 1 letter].20.21. And the holy Scripture oftentimes vſeth curſing, againſt ſuch troublers of mens conſciences, and chiefly in the Pſalmes:Pſal. 54.5. Pſal. 55.15. as Pſal. 55. Let death come vpon them: let them goe As Corah, Dathan, and Abiron. quicke into the pitte of corruption. Alſo, Let ſinners be turned dovvne into hell, and all they that forget God. Hitherto Paule hath fortified the place of Iuſtification with ſtrong and mightie arguments. Moreouer, to the ende he might omit nothing, here and there he hath intermingled chidings, praiſings, exhortations, threatnings and ſuch like. In the ende he addeth alſo his owne example,Paules example in ſuffering. namely that he ſuffereth perſecution for this doctrine, thereby admoniſhing all the Faithfull, not to be offended nor diſmayed when they ſhall ſee ſuch vprours, Sectes and offences raiſed vppe in the time of the Goſpell: but rather to reioyce & be glad. For the more the world rageth againſt the Goſpell, the more the Goſpel proſpereth and goeth happely forwardes. This conſolation ought at this day to encourage vs: for it is certaine that the world hateth & perſecuteth vs for none other cauſe, but for that we profeſſe the truth of the Goſpell.VVhat the vvorld condemneth in godly teachers. It doth not accuſe vs for theft, murder, whoredom and ſuch like: but it deteſteth and abhorreth vs becauſe we teach Chriſte faithfully and purely, and geue not ouer the defence of the truth. Therfore we may be out of all doubt, that this our doctrine is holy and of God, becauſe the world hateth it ſo bitterly: For otherwiſe there is no doctrine ſo wicked, ſo fooliſh and pernicious, which the world doth not gladly admitte, embrace and defend: and moreouer it reuerently entertaineth, cheriſheth and flattereth the profeſſours thereof, and doth all that may be done for them. Onely the true doctrine of the Goſpell, life and ſaluation, and the miniſters therof, it vtterly abhorreth, and worketh all the ſpite that may be deuiſed againſt them. It is therfore an euident token that the world is ſo cruelly bent againſt vs for no other thing, but onely becauſe it hateth the word. Wherfore when our aduerſaries charge vs, that ther riſeth nothing of this doctrine but warres, ſeditions, offences, Sectes and other ſuch infinite enormities: let vs anſwere: Bleſſed be yt day wherin we may ſee theſe things.An obiection. But the whole world is in an vprour. And wel done: For if ye world were not ſo troubled: if the Deuil did not rage and ſtirre vp ſuch broiles, we ſhould not haue the pure doctrine of of the Goſpel which can not be preached but theſe broyles & tormoiles muſt nedes folowe. Therefore that which ye count to be a great euill, we take to be a ſpeciall happines. The Doctrine of good workes. Now folow exhortations and precepts of life & good works. For it is the cuſtome of the Apoſtles, after they haue taught Faith,The Apoſtles after the doctrine of faith, adde precepts of good life. and in ſtructed mens conſciences, to adde preceptes of good works, wherby they exhort yt faithfull to exerciſe ye dueties of charitie one towards an other. And reaſon it ſelfe after a ſort teacheth and vnderſtandeth this part of doctrine: but as touching the doctrine of Faith, it knoweth nothing at all therof. To ye end therfore that it might appeare that Chriſtian doctrine doth not deſtroy good workes, or fight againſt ciuill ordinaunces: the Apoſtle alſo exhorteth vs to exerciſe our ſelues in good workes and in an honeſt outward conuerſation, and to keepe charitie and concord one with an other. The world can not therefore iuſtly accuſe the Chriſtians that they deſtroy good works, that they are troublers of ye publike peace, ciuile honeſtie, &c: for they teach good works and all other vertues better then all the Philoſophers & Magiſtrates of the world, becauſe they adioyne Faith with their doings.

Verſe. 13. For brethern ye haue bene called vnto libertie: onely vſe not your libertie as an occaſion vnto the flesh, but by loue ſerue one an other. As if he would ſay: Ye haue now obtained libertie through Chriſte, that is to ſay, ye be farre aboue all lawes as touching conſcience and before God: ye be bleſſed and ſaued, Chriſt is your life. Philip. 1.21. Therfore although the lawe, ſinne and death trouble and terrifie you, yet can they not hurt you nor driue you to deſpaire. And this is your excellent and ineſtimable libertie. Now ſtandeth it you in hand to take good heede, that ye vſe not that libertie as an occaſion to the fleſh. This euill is common and the moſt pernicious of all others that Sathan ſtirreth vp in the doctrine of Faith: namely that in very many he turneth this libertie, wherwith Chriſte hath made vs free, into the libertie of the fleſh. Of this the Apoſtle Iude alſo complaineth in his epiſtle.Iude. 1.4. There are crept in certaine vvicked mē (ſayth he) vvhich turne the grace of our God into vvantonnes. Carnall men vnderſtād not the doctrine of Faith. For the fleſh is vtterly ignorāt of ye doctrine of grace, that is to ſay, it knoweth not that we are made righteous, not by workes, but by Faith onely, and that the lawe hath no aucthoritie ouer vs. Therfore when it heareth the doctrine of faith, it abuſeth and turneth it into wantonnes, and by and by thus it gathereth:The ſaying of the vvicked. If we be without law, let vs thē liue as we liſt, let vs do no good, let vs geue nothing to the nedie, and let vs not ſuffer any euil, for there is no lawe to conſtraine vs or binde vs ſo to doe. Wherfore there is daunger on either ſide: albeit the one is more tolerable then the other. If grace or Faith be not preached, no man can be ſaued: for it is Faith alone that iuſtifieth and ſaueth. On the other ſide, if Faith be preached (as of neceſſity it muſt be) the more part of men vnderſtand the doctrine of Faith carnally,The greateſt part of men vnderſtād the doctrine of Faith carnally and draw the libertie of the ſpirite into the libertie of the fleſh. This may we ſee in all kinds of life, as well of the high as ye low. All boaſt themſelues to be profeſſors of the Goſpell, and all bragge of Chriſtian libertie: and yet ſeruing their owne luſtes, they geue themſelues to couetouſnes, pleaſures, pride, enuie, and ſuch other vices. No man doth his duetie faithfully: no mā charitably ſerueth the neceſſity of his brother. The greefe hereof maketh me ſometimes ſo vnpatient, yt many times I wiſh ſuch ſwine which tread precious pearles vnder their feete, were yet ſtill remaining vnder the tyrannie of the Pope: For it is vnpoſſible that this people of Gomorrha ſhould be gouerned by the Goſpell of peace. Moreouer, euen we which teach the word, doe not now our duetie with ſo great zeale and diligence in the light of the Goſpell, as we did afore in the darknes of ignoraunce. For the more certaine we be of the freedome purchaſed vnto vs by Chriſt, ſo much the more cold and negligent we be in handling the word, in prayer, in well doing, and in ſuffering aduerſites.The profite of tentations. And if Sathan did not vexe vs inwardly with ſpirituall tentations, and outwardly with the perſecutions of our aduerſaries, and moreouer with the contempt and ingratitude of our owne fellowes, we ſhould become vtterly careles, negligent, and vntoward to all good workes: and ſo in time we ſhould loſe the knowledge and Faith of Chriſt forſake the miniſterie of the word, and ſeeke an eaſier kinde of life for the fleſh. Which thing many of our men begin to doe, for that they trauailing in the miniſterie of the word, can not onely not liue of their labour, but alſo are moſt miſerably entreated euen of thoſe by whom they were deliuered from the ſeruile bondage of the Pope by the preaching of the Goſpell. Theſe men forſaking poore and offenſiue Chriſt, entangle them ſelues with ye affaires of this preſent life, ſeruing their owne bellies and not Chriſte: but with what fruite, that ſhall they finde by experience in time to come. For as much then as we know that the Deuill layeth waite moſt of all for vs that haue the world (for the reſt he holdeth in captiuitie and ſlauerie at his pleaſure) and laboureth with might and maine to take from vs the libertie of the ſpirite, or at leaſt wiſe to turne the ſame into the libertie of the fleſh: we teach and exhort our brethern with ſinguler care and diligence by the example of Paule, that they thinke not this libertie of the ſpirite purchaſed by the death of Chriſt, to be geuen vnto them, that they ſhould make it an occaſion of carnall libertie, or (as Peter ſayeth) ſhould vſe the ſame as a cloke for their wickednes:1. Pet. 2.16. but that they ſhould ſerue one an other through loue. To the ende therfore that Chriſtians ſhould not abuſe this libertie (as I haue ſayd) the Apoſtle layeth a yoke and bondage vppon their fleſh by the lawe of mutuall loue.The godly are free accordīg to the ſpirite, but bond ſeruaunts according to the flesh. Wherefore let the godly remember that in conſcience before God, they be free from the curſe of the lawe, from ſinne and from death, for Chriſtes ſake: but as touching the body they are ſeruauntes and muſt ſerue one an other through charitie, according to this commaundement of Paule. Let euery man therfore endeuour to doe his duetie diligently in his calling, & to helpe his neighbour to the vttermoſt of his power. This is it which Paule here requireth of vs: Serue ye one an other through loue. Gal. 5.17. Which words doe not ſet the Chriſtians at libertie, but ſhut them vnder bondage as touching the fleſh. Moreouer this doctrine concerning mutuall loue which we muſt maintaine and exerciſe one towardes an other, can not be beaten into the heades of carnall men, nor ſinke into their heartes. The Chriſtians doe gladly receaue and obey this doctrine. Others as ſoone as liberty is preached, by and by doe thus inferre: If I be free,Carnall men abuſe Chriſtian libertie. then may I doe what I liſt: This thing is mine owne, why then ſhould I not ſell it for as much as I may gette? Moreouer, ſeeing we obtaine not ſaluation by our good works, why ſhould we geue any thing to yt poore? Thus doe they moſt careleſly ſhake of the yoke and bondage of the fleſh, and turne the libertie of the ſpirite into wantonnes and ſleſhly libertie. But we tell ſuch careleſſe contemners (although they beleue vs not, but laugh vs to ſcorne), that if they vſe their bodies and their goodes after their owne luſt (as in deede they doe, for they neither helpe the poore, nor lend to the needie, but beguile their brethern in bargaining, ſnatching & ſcraping vnto themſelues by hooke or by crooke what ſo euer they can gette), we tell them (I ſay) that they be not free, bragge they neuer ſo much of their libertie, but haue loſt Chriſte and Chriſtian libertie, are become the bondſlaues of the Deuill, and are ſeuen times worſer vnder the name of Chriſtian libertie, then they were before vnder the tyrannie of the Pope. For the Deuill which was driuen out of them, hath taken vnto him ſeuen other feends worſe then him ſelfe, and is returned into them againe: therefore the ende of theſe men is worſe then the beginning. As touching vs, we haue a cōmaundemēt of God to preach ye goſpel, which offereth to all men libertie from the law, ſinne, death and Gods wrath, frely for Chriſtes ſake, if they beleue. It is not in our power to conceale or reuoke this libertie now publiſhed by ye Goſpel:Chriſtian libertie muſt be taught, though men abuſe it. for Chriſt hath geuen it vnto vs freely, & purchaſed it by his death. Neither can we cōſtraine thoſe ſwine which runne headlong into all licentiouſnes & diſſolutenes of the fleſh, to helpe other mē with their bodies or goodes: therefore we doe what we can, that is to ſay, we diligently admoniſh them that they ought ſo to doe. If we nothing preuaile by theſe admonitions, we commit the matter to God, and he will recompence theſe ſcorners with iuſt puniſhment in his good time. In the meane while this is our comfort, that as touching the godly, our labour is not loſt, of whom many (no doubt) by our miniſterie are deliuered out of the bondage of the Deuill,Coloſſ. 1.1[illegible: 1 letter]. and tranſlated into the libertie of the ſpirite. Theſe (which notwithſtanding are but few) which acknowledge the glory of this libertie of the ſpirit, & on the other ſide are ready through charitie to ſerue other men, and know themſelues to be detters to their brethern as touching the fleſh: doe more reioyce vs than the innumerable multitude of thoſe that abuſe this libertie, are able to diſcourage vs. Paule vſeth here very apte and plaine wordes, when he ſayeth: Brethern ye are called into libertie. And becauſe no mā ſhould dreame that he ſpeaketh of the libertie of the fleſh,They vvhich vnderſtād the Chriſtian libertie, ſerue one another through loue. he expoundeth him ſelfe what maner of libertie he meaneth, ſaying: Onely vſe not your libertie as an occaſion to the flesh, but ſerue ye one an other through loue. Wherfore let euery Chriſtian know, that, as touching the conſcience, Chriſt hath made him Lord ouer the lawe, ſinne and death, ſo that they haue no power ouer him. Cōtrariwiſe let him know that this outward bondage is layed vpon his body, that he ſhould ſerue his neighbour through loue. They that vnderſtand Chriſtian libertie otherwiſe, enioy the commodities of the Goſpell to their owne deſtruction, and are worſe Idolaters vnder the name of Chriſte, then they were before vnder the Pope. Now Paule goeth about to declare out of the ten commaundements, what it is to ſerue one an other through loue.

Verſe. 14. For the vvhole lavve is fulfilled in one vvord, vvhich is this: Thou shalt loue thy neighbour as thy ſelfe. Paule, after that he hath laid the foundation of Chriſtian doctrine, is wont to build gold, ſiluer and precious ſtones vpon it. Now, there is no other foundation, as he himſelfe ſayeth to the Corinthians,1. Cor. 3.11.1[illegible: 1 letter]. than Ieſus Chriſt, or the righteouſnes of Chriſte. Vpon this foundation he buildeth now good workes, yea good workes in deede: all which he comprehendeth in one precept: Thou shalt loue thy neighbour as thy ſelfe. As if he ſhould ſay: when I ſay that ye muſt ſerue one an other through loue, I meane the ſelfe ſame thing that the lawe ſayeth in an other place: Thou shalt loue thy neighbour as thy ſelfe. Leuitis. 19.1[illegible: 1 letter]. And this is truely to interprete the Scriptures and Gods commaundements. Now, in geuing preceptes of loue, he couertly toucheth by the way the falſe teachers: againſt whom he ſetteth him ſelfe mightely, that he may defend and ſtabliſh his doctrine of good workes againſt them. As if he ſayd: O ye Galathians, I haue hetherto taught you the true and ſpirituall life, and now alſo I will teach you what be good workes in deede. And this will I doe to the ende ye may know that the vaine and fooliſh workes of ceremonies which the falſe Apoſtles doe onely vrge, are farre inferiour to the workes of charitie. For ſuch is the fooliſhnes and madnes of all wicked teachers and fantaſticall ſpirites,Meritmōgers & hypocrites vnderſtād not the doctrine of faith and of good vvorks. 1. Cor. 3.12.15. that not onely they leaue the true foundation and pure doctrine: but alſo continuing alwayes in their ſuperſtitions, they neuer attaine to good workes. Therefore (as Paule ſayeth) they build nothing but woode, hay and ſtubble vppon the foundation. So the falſe apoſtles, which were the moſt earneſt defenders of workes, did not teach or require the workes of charitie, as that Chriſtians ſhuld loue one an other, that they ſhould be ready to helpe their neighbours in all neceſſities, not onely with their goods, but alſo with their body: that is to ſay, with tounge, hand, heart, and with their whole ſtrength: but onely they required that circumciſion ſhould be kept,Galath. 4.1[illegible: 1 letter]. that dayes, monethes, yeres and times ſhould be obſerued: and other good workes they could teach none. For after they had deſtroyed the foundation which is Chriſt, & darkened the doctrine of Faith, it was impoſſible that there ſhould remaine any true vſe, exerciſe, or opinion of good workes. Take away the tree, & the frute muſt needes periſh. The Apoſtle therfore diligently exhorteth the Chriſtians to exerciſe themſelues in good workes, after that they haue heard and receaued the pure doctrine of Faith. For the remnauntes of ſinne doe yet ſtill remaine euen in thoſe that be iuſtified: which, as they are contrary to Faith and hinder it: ſo doe they hinder vs from doing good workes.Reaſon is naturally delited vvith ſuperſtition. Moreouer, mans reaſon and the fleſh, which in the ſainctes them ſelues reſiſteth the ſpirite, and in the wicked doth mightely raigne, is naturally delited with Phariſaicall ſuperſtitions: that is to ſay, it taketh more pleaſure in meaſuring God by her owne imaginations, than by his word, and doth the works that ſhe her ſelfe hath choſen, with farre greater zeale then thoſe which God hath commaunded. Wherfore it is neceſſary that the godly preachers ſhould as diligently teach and vrge the doctrine of good workes, as the doctrine of Faith: for Satan is a deadly enemie to both. Notwithſtanding faith muſt firſt be planted: for without Faith it is impoſſible to vnderſtand what a good worke is, or what pleaſeth God. Let no man thinke therefore that he thorowly knoweth this commaūdement: Thou shalt loue thy neighbour as thy ſelfe. In deede it is very ſhort and eaſy as touching the wordes:No mā loueth his neighbour as himſelfe. but ſhew me the teachers and hearers that in teaching, learning, and liuing doe exerciſe and accompliſh it rightly. Therefore theſe wordes: Serue ye one an other through loue: and theſe alſo, Thou shalt loue thy neighbor as thy ſelf, are incomprehenſible, & no man, no not euen the godly doe ſufficiently conſider, teach, and exerciſe the ſame. And (which is a wōderful thing) the faithfull haue this tentation, that if they omit neuer ſo light a matter which they ought to do, by and by their conſcience is wounded: but they are not ſo troubled if they neglect the dueties of charitie (as daily they doe),Naturall corruption & ſuperſtition remaining in the faithfull. or beare not a ſincere and brotherly loue and affection towards their neighbour. For they doe not ſo much regard the commaundement of charitie, as their owne ſuperſtitions: from the which they be not altogether free during this life. Paule therfore reprehendeth ye Galathians in theſe words: For the vvhole lavv is fulfilled in one vvord. As if he had ſaid: ye are drowned in your ſuperſtitions & ceremonies concerning places & times, which profit neither your ſelues nor others: and in ye meane while ye neglect charitie which ye ought onely to haue kept. What madnes is this? So ſayth Ierome: We weare & cōſume our bodies with watching,A ſaying of Hierome. faſting and labour: but we neglect charitie, which is the onely lady & miſtreſſe of workes. And this may be wel ſeene in the Monkes, who ſtraitly obſerue their traditions concerning their ceremonies, faſting, watching, apparel & ſuch like. In this caſe if they omitte any thing, be it neuer ſo litle, they ſinne deadly. But whē they do not only neglect charitie, but alſo hate one an other to the death, they ſinne not, nor offend God at all. Therefore by this commaundement Paule, Paul teacheth good vvorks, and condemneth euill vvorkes. not onely teacheth good works, but alſo cōdemneth fantaſticall and ſuperſtitious works. He not onely buildeth gold, ſiluer and precious ſtones vpon the foundation, but alſo throweth downe the woode, and burneth vp the hay & ſtubble. God witneſſed by examples in the olde Teſtament how much he did alwayes eſteme of charitie: whervnto he would haue yt very law it ſelf and the ceremonies therof to geue place.1. Sam. 31.6. At ſuch time as Dauid and they that were with him were hungrie, and had not what to eate, they did eate the holy ſhewbread, which by the lawe the lay people might not eate, but onely the prieſts.Math. 12.3.[illegible: 2 letters]. Chriſtes diſciples brake the Saboth in plucking the eares of corne: yea and Chriſt him ſelfe brake the Saboth (as ſayd the Iewes) in healing the ſicke on the Saboth day. All theſe things ſhew that charitie or loue ought to be preferred before all lawes & ceremonies, & that God requireth nothing ſo much at our handes as loue towardes our neighbour. The ſame thing Chriſte alſo witneſſeth when he ſayeth: And the ſecond is like vnto this. Math. 22.2[illegible: 1 letter].

Verſe. 14. For all the lavv is fulfilled in one vvord. As if he ſayd: Why doe ye burden your ſelues with the lawe? Why doe ye ſo toile and tormoile your ſelues about the ceremonies of the law, about meates, dayes, places and ſuch other things: as how ye ought to eate, drinke, keepe your feaſtes, ſacrifice? &c. Leaue of theſe follies, and hearken what I ſay: All the lawe is fully comprehended in this one ſaying: Thou shalt loue thy neighbour as thy ſelfe. God deliteth not in the obſeruation of the ceremonies of the lawe, neither hath he any neede of them. The onely thing that he requireth at your hands is this, that ye beleue in Chriſt whom he hath ſent:Epheſ. 1.2. in whom ye are made perfect, and haue all things. But if vnto Faith, which is the moſt acceptable ſeruice of God, ye will alſo adde lawes, then aſſure your ſelues that all lawes are comprehended in this ſhort commaundement: Thou shalt loue thy neighbour as thy ſelfe. Endeuour your ſelues to keepe this commaundement: which being kept, ye haue fulfilled all lawes. Paule is a very good expounder of Gods commaundementes: For he draweth all Moiſes into a briefe ſumme,A brief ſumme of all Moiſes lavves. ſhewing that nothing elſe is cōtained in all his lawes (which are in a maner infinite) but this ſhort ſentence: Thou shalt loue thy neighbour as thy ſelfe. Naturall reaſon is offended with this baſenes and ſhortnes of wordes: for it is ſoone ſayd:The shortnes of the doctrin of all true chriſtianitie. Beleue in Chriſt. And againe: Loue thy neighbour as thy ſelfe. Therefore it deſpiſeth both the doctrine of Faith and true good works. Notwtſtanding this baſe & vile word of faith (as reaſon taketh it): Beleue in Chriſt, is ye power of God to the faithfull, whereby they ouercome ſinne, death, ye Deuill, &c. wherby alſo they attaine ſaluation & eternall life.To ſerue our neighbour through charitie. Thus to ſerue one an other through loue, that is, to inſtruct him that goeth aſtray, to comfort him that is afflicted, to raiſe vppe him that is weake, to helpe thy neighbour by all meanes poſſible, to beare wt his infirmities, to endure troubles, labours, ingratitude & contempt in the Church, & in ciuile life & conuerſation to obey the Magiſtrate, to geue due honour to thy parentes, to be patient at home with a froward wife and an vnruely familie. &c: theſe (I ſay) are workes which reaſon iudgeth to be of no valew. But, beleue me, they are ſuch workes, that the whole world is not able to comprehend the excellencie and worthines thereof (for it doth not meaſure workes or any other thing by the word of God, but by the iudgement of wicked, blinde and fooliſh reaſon): Yea it knoweth not the valew of any one of the leaſt good works yt can be, which are true good works in deede. Therfore, when men dreame that they well vnderſtand the commaundement of charitie, they are vtterly deceaued. In deede they haue it wrytten in their heart: for they naturally iudge that a man ought to doe vnto an other, as he would an other ſhould do vnto him. But it foloweth not therefore that they vnderſtand it: For if they did, they would alſo performe it in deede, and would preferre loue and charitie before all their workes.A deſcription of an hypocrite. They would not ſo highly eſteme their owne ſuperſtitious toyes, as to goe with an heauie countenaunce hanging downe the head, to be vnmarried, to liue with bread and water, to dwell in the wildernes, to be poorely apparelled, &c. Theſe monſtrous and ſuperſtitious workes, which they haue deuiſed and choſen vnto themſelues, God neither commaunding nor approuing the ſame, they eſteme to be ſo holy and ſo excellent, that they ſurmount and darken charitie, which is as it were ye Sunne of all good works.Charitie the bright ſunne of all good vvorkes. So great and incomprehēſible is the blindnes of mans reaſon, that it is vnable, not onely to iudge rightly of the doctrine of Faith, but alſo of external conuerſation and workes. Wherfore we muſt fight ſtrongly, as well againſt the opinions of our owne heart (to the which we are naturally more enclined in the matter of ſaluation then to the word of God), as alſo againſt the counterfet viſour & holy ſhew of our owne wilworkes: that ſo we may learne to magnifie the workes which euery man doth in his vocation, although they ſeeme outwardly neuer ſo baſe and contemptible, if they haue the warrant of Gods worde: and contrariwiſe, to deſpiſe thoſe workes which reaſon chooſeth without the commaundement of God, ſeeme they neuer ſo excellent and holy. Of this commaundement I haue largely entreated in an other place, and therfore I will now but lightly ouerrunne it.A briefe expoſition of this commaundement: Thou shalt loue thy neighbour as thy ſelfe. In deede this is briefly ſpoken: Loue thy neighbour as thy ſelfe, but yet very aptly and to yt purpoſe. No man can geue a more certaine, a better or a nearer example then a mans owne ſelfe. Therfore, if thou wouldeſt know how thy neighbour ought to be loued,Hovv our neighbour ought to be loued. and wouldeſt haue a plaine example therof, conſider well how thou loueſt thy ſelfe. If thou ſhouldeſt be in neceſſitie or daunger thou wouldeſt be glad to haue the loue and frendſhip of all men, to be holpen with the counſell, the goods and the ſtrength of all men & of all creatures. Wherfore thou haſt no neede of any booke to inſtruct and to admoniſh thee how thou oughteſt to loue thy neighbour: for thou haſt an excellent booke of all lawes euen in thy heart. Thou needeſt no Scholemaſter in this matter: aſke counſell onely of thine owne heart, and that ſhall teach thee ſufficiently that thou oughteſt to loue thy neighbour as thy ſelfe. Moreouer,Charitie a ſingular vertue. loue or charitie is an excellent vertue, which not onely maketh a man willing and ready to ſerue his neighbour with tounge, with hand, with money and worldly goods: but with his body, and euen with his life alſo. And thus to doe, it is not prouoked by good deſertes or any thing elſe, neither is it hindred through euill deſertes or ingratitude. The mother doth therefore nouriſh and cheriſh her child, becauſe ſhe loueth it. Now, my neighbour is euery man,VVho is our neighbour. ſpecially which hath neede of my helpe, as Chriſt expoundeth it in the .10. chapt. of Luke. Who although he hath done me ſome wrong, or hurt me by any maner of way: yet notwithſtanding he hath not put of the nature of man, or ceaſed to be fleſh and bloud, & the creature of God moſt like vnto my ſelfe: briefly, he ceaſeth not to be my neighbour. As long then as the nature of man remaineth in him,The cōmaundement of charitie. ſo long alſo remaineth the commaundement of loue, which requireth at my hād, that I ſhould not deſpiſe mine own fleſh, nor render euill for euill, but ouercome euill with good: or elſe ſhall loue neuer be as Paule deſcribeth it .1. Cor. 13.1. Cor. 13.7. Paule therefore commendeth charitie to the Galathians, and to all the faithfull (for they onely loue in deede), and exhorteth them that through charitie one of them ſhould ſerue an other. As if he would ſay: Ye neede not to burden your ſelues with circumciſion, and with the ceremonies of Moiſes law: but aboue all things continue in the doctrine of faith which ye haue receaued of me. Afterwards, if ye will doe good workes, I will in one word ſhew you the chiefeſt and greateſt works, and how ye ſhall fulfill all lawes: Serue ye one an other through loue. Ye ſhall not lacke them to whom ye may doe good, for the world is ful of ſuch as neede the helpe of others. This is a perfect and a ſound doctrine of Faith and loue:The doctrine of faith and charitie the shorteſt and longeſt. and alſo the ſhorteſt and the longeſt Diuinitie. The ſhorteſt as touching the words and ſentences: but as touching the vſe and practiſe it is more large, more longe, more profound, and more high then the whole world.

Verſe. 15. If ye bite and deuoure one an other, take heede leſt ye be conſumed one of an other. By theſe wordes Paule witneſſeth that if the foundation, that is to ſay, if Faith in Chriſt be ouerthrowne by wicked teachers, no peace or concord cā remaine in the church either in doctrine or life: but there muſt needes be diuers opinions and diſſenſions from time to time both in doctrine and life, wherby it commeth to paſſe that one biteth and deuoureth an other, that is to ſay, one iudgeth and condemneth an other, vntill at length they be conſumed. Hereof not onely the Scripture, but alſo the examples of all times beare witnes. After that Aphrike was peruerted by the Manichees, by and by folowed the Donatiſtes, who alſo diſagreeing among them ſelues, were diuided into three ſundry Sectes. And how many Sectes haue we at this day ſpringing vppe one after an other? One Sect bringeth forth an other, and one condemneth an other. Thus, when the vnitie of the ſpirite is broken, it is vnpoſſible that there ſhould be any concord either in doctrine or life, but daily new errours muſt nedes ſpring vp wtout meaſure and wtout end. Paule therefore teacheth that ſuch occaſions of diſcord are to be auoided, and he ſheweth how they may be auoided. This (ſayth he) is ye way to vnitie and concord: Let euery man doe his duetie in that kinde of life which God hath called him vnto: Let him not lift vp himſelfe aboue others, nor finde fault at other mens workes,The vvay hovv to kepe concord. and commend his owne, but let euery one ſerue an other through loue. This is a true and a ſimple doctrine touching good works. This do not they teach which haue made ſhipwracke of faith & haue conceaued fantaſticall opinions concerning Faith & good workes: but diſagreeing among them ſelues as touching the doctrine of Faith and workes, they bite and deuoure, that is to ſay, they accuſe & condemne one an other, as Paule here ſayth of the Galathians. If ye bite and deuoure one an other, take heede leſt ye be conſumed one of an other. As if he would ſay: doe not accuſe and condemne one an other for circumciſion, for obſeruing of holy dayes or other ceremonies, but rather geue your ſelues to ſerue and helpe one an other through charitie: Or elſe if ye continue in biting & deuouring one an other, take heede that ye be not conſumed, that is to ſay, that ye periſh not vtterly, yea and that bodely, which cōmōly hapneth, eſpecially to the authors of Sects, as it did to Arrius & others,The ende of the authors of vvicked opinions. and to certaine alſo in our time. For he that hath laid his foūdation on the ſand, and buildeth hay, ſtubble and ſuch like, muſt needes fall & be conſumed: for all thoſe things are ordained for the fire. I will not ſay that after ſuch bitings & deuourings, the ruine & deſtructiō, not of one citie, but of whole countreys & kingdoms are wont to folow. Now the Apoſtle ſheweth what it is to ſerue one an other through loue. It is a hard & a dangerous matter to teach that we are made righteous by faith without works, & yet to require workes withall. Here, except the miniſters of Chriſte be faithfull & wiſe diſpoſers of the myſteries of God, rightly diuiding the word of truth: faith & workes are by and by confounded. Both theſe doctrines, as well of faith as of works, muſt be diligētly taught and vrged: and yet ſo, that both may remaine wt in their bounds. Otherwiſe,Hovv the doctrine of faith and of vvorks is to be taught. if they teach works only (as they do in the Popes kingdom) then is faith loſt. If faith onely be taught, then carnall men by and by dreame that workes be not needefull. The Apoſtle began a litle before, to exhort men to good workes, and to teach that the whole lawe was fulfilled in one word, namely: Thou shalt loue thy neighbour as thy ſelfe. Here will ſome man ſay:An obiection. Paule thorowout his whole Epiſtle taketh away righteouſnes from the law: for ſayeth he, By the vvorks of the lavv shall no flesh be iuſtified: Alſo, As many as are vnder the vvorks of the lavv, Galat. 2.16. Galat. 3.10. are vnder the curſe. But now, whē he ſayth that ye whole law is fulfilled in one word, he ſeemeth to haue forgotten the matter whereof he hath entreated in all this Epiſtle, and to be of a quite contrary opinion: to witte, that they which doe the works of charitie, fulfill the law and be righteous. To this obiection he anſwereth after this maner.

Verſe. 16. But I ſay, vvalke in the ſpirite, and ye shall not fulfill the vvorkes of the flesh. As if he ſhould haue ſayd: I haue not forgotten my former diſcourſe concerning Faith, neither doe I now reuoke the ſame in that I exhort you to mutuall loue, ſaying: that the vvhole lavve is fulfilled through loue: but I am ſtill of the ſame minde and opinion that I was before. To the ende therefore that ye may rightly vnderſtand me, I adde this moreouer: VValke in the ſpirite, and ye shall not fulfill the luſtes of the flesh. A confutation of the argument of the Schoolemen: Loue is the fulfilling of the lavve: therfore the lavve iustifieth. Although Paule ſpeaketh here expreſly and plainly enough, yet hath he litle preuailed. For the Schoolemen not vnderſtanding this place of Paule: Loue is the fulfilling of the lavv, haue gathered out of it after this maner: If loue be the fulfilling of the law, it foloweth then that loue is righteouſnes: therfore if we loue, we be righteous. Theſe profound clarkes doe argue from the word to the worke,Arguments from precept to vvorke. from doctrine or preceptes, to life, after this ſort: The lawe hath commaunded loue: therefore the worke of loue foloweth out of hand. But this is a fooliſh conſequence, to draw an argumēt from precepts, and to ground the concluſion vppon workes. True it is that we ought to fulfill the lawe, and to be iuſtified through the fulfilling thereof: but ſinne hindreth vs. In deede the law preſcribeth and commaundeth that we ſhould loue God with all our heart,So euill conſequence of the Sophiſters: It is vvryttē, therfore it is done &c. and that we ſhould loue our neighbour as our ſelues, but it foloweth not: this is wrytten, therfore it is done: the law commaundeth loue, therefore we loue. There is not one man to be found vppon the whole earth, which ſo loueth God and his neighbour, as the lawe requireth. But in the life to come, where we ſhall be throughly clenſed from all vices and ſinnes, and ſhall be made as pure & as cleare as the Sunne: we ſhall loue perfectly and ſhall be righteous through perfect loue. But in this life that puritie is hindred by the fleſh: for as long as we liue, ſinne remaineth in our fleſh.The Loue of our ſelfe corrupt. By reaſon wherof the corrupt loue of our ſelues is ſo mightie, that it farre ſurmounteth ye loue of god & of our neighbour. In the meane time notwithſtanding, that we may be righteous in this life alſo,Sinne is not here layed to our charge becauſe of our Faith in Chriſte. 1. Cor. 13.1[illegible: 1 letter]. we haue Chriſte the Mercie ſeat and throne of grace, and becauſe we beleue in him, ſinne is not imputed vnto vs. Faith therfore is our righteouſnes in this life. But in the life to come, when we ſhall be thorowly clenſed and deliuered from all ſinnes and concupiſcence, we ſhall haue no more neede of Faith and hope, but we ſhall then loue perfectly. It is a great errour therfore to attribute iuſtification or righteouſnes to loue, whiche is nothinge: or if it be any thinge,Charitie can not pacifie God. yet is it not ſo great that it can pacifie God: for loue euen in the faithfull (as I haue ſayd) is imperfect and impure:Apoc. 21.27. But no vncleane thing ſhall enter into the kingdom of God. Notwithſtanding in the meane while this truſt and confidence ſuſtaineth vs, that Chriſte,Eſay. 53.9. 1. Pet. 2.22. 1. Iohn. 3.2. who a lonely committed no ſinne, and in whoſe mouth was neuer foūd any guile, doth ouerſhadow vs with his righteouſnes. We being couered with thisHe alludeth to the place of Exodus, Chapt. 13.21. cloud, and ſhrouded vnder this ſhadow, this heauen of remiſſion of ſinnes & throne of grace: doe begin to loue and to fulfill the law. Yet for this fulfilling we are not iuſtified nor accepted of God whileſt we liue here. But whē Chriſt hath deliuered vp the kingdom to God his father & aboliſhed all principalitie, and God ſhall be all in all: then ſhall Faith and hope ceaſe, and loue ſhall be perfect and euerlaſting. 1. Cor. 13. 1. Cor. 13.12. This thing the popiſh Schoolemen vnderſtand not, and therfore when they heare that loue is the ſumme of the whole lawe, by and by they inferre: Ergo the law iuſtifieth. Or contrariwiſe, when they read in Paule that Faith maketh a man righteous: yea, ſay they, Faith formed and furniſhed with charitie. But that is not the meaning of Paule, Faith adorned vvith charitie is the papiſtes righteouſnes. as I haue largely declared before. If we were pure from all ſinne, and were inflamed with perfect loue both towardes God and our neighbour, then ſhould we in deede be righteous and holy through loue, and God could require no more of vs. This is not done in this preſent life, but is differred vntill ye life to come. Rom. 1.23. In deede we receaue here the gift and firſt frutes of the ſpirite, ſo that we begin to loue, howbeit very ſlenderly. But, if we loued God truely and perfectly as the law of God requireth, which ſayeth: Thou shalt loue the Lord thy God vvith all thy heart, Deut. 6.5. Math. 22.3[illegible: 1 letter]. Marke. 12.2[illegible: 1 letter]. Luke. 10.27. vvith all thy ſoule, and vvith all thy ſtrength then ſhould we be as well contented with pouertie as with wealth, with paine as with pleaſure, & with life as with death.Perfect loue. Yea he that could loue God truly and perfectly in dede, ſhould not long continue in this life, but ſhould ſtraight way be ſwalowed vp by this charitie. But now mans nature is ſo corrupt and drowned in ſinne, that it can not haue any right ſenſe or cogitation of God. It loueth not God, but hateth him deadly. God firſt loued vs. 1. Iohn. 4.10. Galath. 2 4. Galath. 4.4.5. Wherfore as Iohn ſayth: VVe loued not god, but he loued vs, & ſent his ſonne to be a reconciliation for our ſinnes. And as Paule ſayth before in the ſecond Chap: Chriſte hath loued me and geuen him ſelfe for me. And in the .4. Chap. But vvhen the fulnes of time vvas come, God ſent forth his ſonne made of a vvoman, and made vnder the lavve, that he might redeme them vvhich vvere vnder the lavv. We being redemed and iuſtified by this Sonne, begin to loue, according to that ſaying of Paule in the .8. to the Romains: That vvhich vvas impoſſible to the lavv, (in as much as it vvas vveake becauſe of the flesh) God ſending his ovvne ſonne in the ſimilitude of ſinnefull flesh, and for ſinne condemned ſinne in the flesh, that the righteouſnes of the lavv might be fulfilled in vs, that is, might begin to be fulfilled. They are mere dreames therfore which the Sophiſters and Schoolemen haue taught concerning the fulfilling of the lawe. Wherfore Paule ſheweth by theſe words: VValke in the ſpirit, how he would haue that ſentence to be vnderſtād, where he ſayd: Serue ye one an other through loue. And againe: Loue is the fulfillīg of the lavv. &c. As if he ſhould ſay. When I bid you loue one an other, this is it that I require of you, that ye walke in the ſpirit. For I know that ye ſhall not fulfill the law becauſe ſinne dwelleth in you as lōg as ye liue, and therfore it is impoſſible that ye ſhould fulfill the law. Notwithſtā dīg in ye meane while endeuor your ſelues diligētly to walk in ye ſpirit, that is, wraſtle in ſpirit againſt the fleſh, & folow ſpiritual motions. &c. It appeareth then that he had not forgotten the matter of iuſtifition. For when he biddeth them to walke in ye ſpirit, he plainly denieth that works do iuſtifie. As if he ſhuld ſay: When I ſpeake of ye fulfilling of ye law, I meane not that ye are iuſtified by ye law: but this I meane, that there be two contrary capitaines in you, the ſpirite and the fleſh. God hath ſtirred vp in your bodies a ſtrife and a battaile. For the ſpirite wraſtleth againſt the fleſh,Galath. 5.17. & the fleſh againſt the ſpirit. Here I require nothing elſe of you, but that ye folow the ſpirit as your captaine and guide, & that ye reſiſt that captaine ye fleſh: for that is all that ye be able to doe. Obey the ſpirit and fight againſt the fleſh. Therfore when I teach you to obſerue the lawe, and exhort you to loue one an other, thinke not that I goe about to reuoke that which I haue taught concerning the doctrine of Faith, and that now I attribute iuſtification to the lawe or to charitie: but my meaning is, that ye ſhould walke in the ſpirite, and that ye ſhould not fulfill the luſtes of the fleſh. Paule vſeth very fitte wordes and to the purpoſe. As if he would ſay: we come not yet to the fulfilling of the lawe: therefore we muſt walke in the ſpirite and be exerciſed therein, that we may thinke, ſay, and doe thoſe things which are of the ſpirite, and reſiſt thoſe things which are of the fleſh: therfore he addeth.

Verſe. 16. And ye shall not fulfill the luſtes of the flesh. As if he would ſay:Deſires and luſtes of the flesh euen in the godly. The deſires or luſtes of the fleſh be not yet dead in vs, but ſpring vppe againe and fight againſt the ſpirite. The fleſh of no faithful man is ſo good, which being offended would not bite and deuour, or at the leaſt omitte ſomewhat of that commaundement of loue. Yea euen at the firſt brunt he can not refraine him ſelfe, but is angrie with his neighbour, deſireth to be reuenged, and hateth him as an enemie, or at the leaſt loueth him not ſo much as he ſhould doe, and as this commaundement requireth. And this hapneth euen to the faithfull. Therefore the Apoſtle hath geuen this rule for the faithfull, that they ſhould ſerue one an other through loue, that they ſhould beare the burdens and infirmities one of an other, and that they ſhould forgeue one an other. And without this bearing and forbearing through loue, it is impoſſible that peace and concord ſhould continue amongſt Chriſtians. For it can not be, but that thou muſt needes often offend, and be offended. Thou ſeeſt many things in me which offend thee, and I againe ſee many things in thee which miſlike me. Here, if one beare not with an other through loue, there ſhall be no end of diſſenſion, diſcord, enuie, hatred and malice. Wherfore Paul would haue vs to walke in the ſpirit,To vvalke in the ſpirite. leſt we fulfil ye luſt of the fleſh. As if he ſhould ſay: Although ye be moued wt wrath & diſpleaſure againſt your brother, offending you or doing any thing hainouſly agaīſt you, yet notwtſtāding reſiſt & repreſſe theſe violēt motiōs through the ſpirit. Beare with his weaknes and loue him according to that cōmaundement: Thou shalt loue thy neighbour as thy ſelfe. For thy brother doth not therfore ceaſe to be thy neighbour, becauſe he ſlippeth or offēdeth thee: but thē hath he moſt nede yt thou ſhuldeſt exerciſe and ſhew thy charitie towardes him. And this commaundement: Thou shalt loue thy neighbour as thy ſelfe, requireth the ſelfe ſame thing: to wit, that thou ſhouldeſt not obey yt fleſh: which when it is offended, hateth, biteth and deuoureth. But wraſte againſt it in ſpirit, and cōtinue through the ſame in the loue of thy neighbour, although thou finde no thing in him worthy of loue. The Scholemen take the concupiſcence of the fleſh for carnall luſt. In deede it is true that euen yt godly, eſpecially ye yōger ſort are tempted with fleſhly luſt. Yea, they alſo that be married (ſo corrupt and peſtilent is fleſh) are not without ſuch carnall luſt. Here let euery one (I ſpeake now to the godly beinge married,VVhat the cōcupiſcence or luſt of the flesh is after Paule. bothe man and wife) diligently examine him ſelfe, and, no doubt, many ſhall finde this in themſelues, that the bewtie and conditions of an other mans wife pleaſeth him better then of his owne: & ſo contrariwiſe. His owne lawfull wife he lotheth or miſliketh & loueth her which is vnlawful. And this cōmō ly is wont to happen, not in marriage onely, but in all other matters. Men ſet light by that which they haue, & are in loue with that which they haue not: as the Poet ſaith: Nitimur in vetitum ſemper cupimuſ que negata: That is, Of things moſt forbidden vve alvvaies are faine: And things moſt denied vve ſeeke to obtaine, I doe not deny therfore but that the concupiſcence of the fleſh comprehendeth carnall luſt, but not that onely For concupiſcence comprehendeth all other corrupt affections, wherewith the very faithful are infected, ſome more, ſome leſſe: as pride, hatred, couetouſnes, impatiency and ſuch like. Yea Paule rehearſeth afterwardes among the works of the fleſh, not only theſe groſſe vices, but alſo idolatry, hereſies and ſuch other. It is plaine therfore that he ſpeaketh of the whole concupiſcēce of the fleſh & of the whole dominion of ſinne, which ſtriueth euē in the godly who haue receaued the firſt fruites of the ſpirite, againſt the dominion of the ſpirite. He ſpeaketh therefore not onely of carnall luſt, pride, couetouſnes. &c: but alſo of incredulitie, diſtruſt, deſpaire, hatred, & contempt of God, idolatrie, hereſies and ſuch other, when he ſayth: And ye shall not fulfill the luſts of the flesh. As if he ſhould ſay: I wryte vnto you that ye ſhould loue one an other. This ye do not, neither can ye doe it becauſe of the fleſh, which is infected and corrupted with concupiſcence, and doth not onely ſtirre vppe ſinne in you, but alſo is ſinne it ſelf. For if ye had perfect charitie, no heauines, no aduerſitie could be ſo great, which ſhould be able to hurt or hinder that charitie: for it would be ſpread throughout the whole body. There ſhould be no wife, were ſhe neuer ſo hard fauoured, whom her huſband would not loue entirely, lothing all other womē, though they were neuer ſo faire and beautifull. But this is not done: therefore it is impoſſible for vs to be made righteous through loue. Wherefore, thinke me not to reuoke and vnſay that which I haue taught concerning Faith: For Faith and hope muſt continue, that by the one we may be iuſtified, and by the other we may be raiſed vppe in aduerſities, and endure vnto the ende. Moreouer, we ſerue one an other through charitie, becauſe Faith is not idle: but charitie is weake and litle. Therefore when I bid you walke in the ſpirite, I doe ſufficiently declare that ye are not iuſtified through charitie. And when I exhort you to walke in the ſpirite, that ye fulfill not the concupiſcence of the fleſh: I doe not require of you that ye ſhould vtterly put of the fleſh or kill it, but that ye ſhould bridle and ſubdue it. For God will haue mankinde to indure euen to the laſt day. And this can not be done without parentes, which doe begette and bring vppe children. Theſe meanes continuing, it muſt needes be that fleſh alſo muſt continue, and conſequently ſinne, for fleſh is not without ſinne. Therefore in reſpect of the fleſh we are ſinners: but in reſpect of the ſpirite, we are righteous: and ſo we are partly ſinners, and partly righteous. Notwithſtanding,Beleuers are both ſinners & righteous. our righteouſnes is much more plentifull then our ſinne, becauſe the holines and righteouſnes of Chriſte our Mediatour doth farre excede the ſinne of the whole world: And the forgeuenes of ſinnes which we haue through him is ſo great, ſo large, and ſo infinite, that it eaſily ſwaloweth vp all ſinnes, ſo that we walke according to the ſpirite. &c. The Papiſtes dreamed that this commaundement belongeth only to their Cleargymen, and that the Apoſtle exhorteth them to liue chaſtly by ſubduing the fleſh wt watching, faſting, labour. &c: and then they ſhould not fulfill the concupiſcence of the fleſh, that is to ſay, carnall luſt. As though the whole concupiſcence of ye fleſh were ouercome when this fleſhly luſt is ſubdued: which notwithſtanding they were neuer able to ſuppreſſe and keepe vnder with any yoke that they could lay vppon the fleſh.Hierome. Which thing Hierome (I ſay nothing of others) who was a maruelous louer and defender of chaſtitie, doth plainly cō feſſe. O (ſaith he) how often haue I thought my ſelfe to be in ye middeſt of the vaine delites and pleaſures of Rome, euen when I was in the wilde wildernes, which being burnt vppe with the heat of the Sunne, yeldeth an ougleſome habitation to the Monks? &c. Againe: I, who for feare of hell had condemned my ſelfe to ſuch a priſon, thought my ſelfe oftētimes to be daūcing among yong wemen, whē I had no other companie but Scorpions and wilde beaſtes. My face was pale with faſting, but my minde was inflamed with deſires in my cold body, and although my fleſh was halfe dead already, yet the flames of fleſhly luſt boyled within me. &c. If Hierome felt in him ſelfe ſuch flames of fleſhly luſt, who liued in the barraine wildernes with bread and water:The vehemēt flames of carnall luſt in Hierome. what do our holy bellygods the Cleargiemen feele (thinke ye): who ſo ſtuffe and ſtretch out them ſelues with all kindes of daintie fare, that it is maruell theyr bellies burſt not? Wherfore theſe things are wryttē, not to Heremites & Monks (as the Papiſts dreame) nor to ſinners in ye world onely: but to the vniuerſall church of Chriſt, and to all the faithfull: whom Paule exhorteth to walke in the ſpirite, that they fulfill not the luſts of ye fleſh: that is to ſay, not onely to bridle the groſſe motions of the fleſh, as carnall luſt, wrath, impatiencie, & ſuch like: but alſo ye ſpirituall motions, as douting, blaſphemie, idolatrie, contempt and hatred of God, &c. The flesh is to be ſubdued & not killed. Epheſ. 5.29. Paule (as I haue ſaid) doth not require of the godly, yt they ſhould vtterly put of or deſtroy the fleſh: but that they ſhould ſo bridle it, that it might be ſubiect to the ſpirite. In the .10. to the Rom. he biddeth vs cheriſh the fleſh. For as we may not be cruell to other mens bodies, nor vexe them with vnreaſonable labour: euen ſo we may not be cruell to our owne bodies. Wherfore, according to Paules precept, we muſt cheriſh our fleſh, that it may be able to indure the labours both of the minde and of the body: but yet only for neceſſities ſake, and not to nouriſh the luſtes thereof. Therefore if thy fleſh begin to waxe wanton, repreſſe it and bridle it by the ſpirite.1. Cor. 7.9. If it will not be, marrie a wife, for it is better to marry then to burne. Thus doing thou walkeſt in the ſpirit, that is, thou foloweſt Gods word and doeſt his will.

Verſe. 17. For the flesh luſteth againſt the ſpirite, and the ſpirite againſt the flesh. When Paule ſayeth that the fleſh luſteth againſt the ſpirite, and the ſpirite againſt the fleſh, he admoniſheth vs that we muſt feele the concupiſcence of the fleſh,The godly feele the concupiſcence or luſt of the flesh. that is to ſay, not onely carnall luſt, but alſo pride, wrath, heauines, impatiencie, incredulitie, and ſuch like. Notwithſtāding he would haue vs ſo to feele them, that we conſent not vnto them, nor accompliſh them: that is, that we neither thinke, ſpeake, nor doe thoſe things which the fleſh prouoketh vs vnto. As, if it moue vs to anger, yet we ſhould be angry in ſuch wiſe (as we are taught in the fourth Pſalme) that we ſinne not. As if Paule would thus ſay:Pſal. 4.4. I know that the fleſh will prouoke you vnto wrath, enuie, doubting, incredulitie and ſuch like: But reſiſt it by ye ſpirite, that ye ſinne not. But if ye forſake the guiding of the ſpirite, and folow the fleſh, ye ſhall fulfill the luſtes of the fleſh, and ye ſhall die, as Paule ſayth in the .8. to the Romaines. So this ſaying of the Apoſtle is to be vnderſtand, not of fleſhly luſt onely, but of the whole kingdom of ſinne.

Verſe. 17. And theſe are contrary one to the other, ſo that ye can not doe the ſame things that ye vvould. Theſe two captaines or leaders (ſayth he) the fleſh and the ſpirit, are one againſt an other in your body, ſo that ye can not doe what ye would. And this place witneſſeth plainly, yt Paule wryteth theſe things to the faithfull, that is, to the church beleuing in Chriſt, baptiſed,The faithfull haue flesh vvhich reſiſteth the ſpirite. Rom. 7.1[illegible: 1 letter]. iuſtified, renewed, and hauing ful forgeuenes of ſinnes. Yet notwithſtāding he ſayth that ſhe hath fleſh rebelling againſt the ſpirite. After the ſame maner he ſpeaketh of him ſelfe in the .7. to the. Rom. I (ſayeth he) am carnall & ſold vnder ſinne. And againe: I ſee an other lavv in my mē bers rebelling againſt the lavv of my minde, and leading me captiue vnto the lavv of ſinne vvhich is in my mēbers. Alſo: O vvretched man that I am, vvho shall deliuer me from the body of this death? &c. Here, not onely the Schoolemen, but alſo ſome of the olde fathers are much troubled, ſeeking how they may excuſe Paule. The godly feele the terrours and captiuitie of ſinne. For it ſemeth vnto them abſurde and vnſeemely to ſay that that elect veſſell of Chriſt ſhould haue ſinne. But we credite Pauls owne words, wherin he plainly confeſſeth that he is ſold vnder ſinne, that he is led captiue of ſinne, that he hath a law in his mēbers rebelling againſt him, & that in ye fleſh he ſerueth ye law of ſinne. Here againe they anſwer, yt the Apoſtle ſpeaketh in the perſon of the wicked. But the wicked do not cōplaine of the rebellion of their fleſh, of any battel or cōflict, or of the captiuitie & bō dage of ſinne: for ſinne mightely raigneth in them. This is therfore yt very complaint of Paule & of al the faithful. Wherfore they haue done very wickedly which haue excuſed Paule & all the faithfull to haue no ſinne. For by this perſwaſiō (which procedeth of ignorāce of ye doctrine of faith) they haue robbed ye church of a ſinguler conſolation: they haue aboliſhed the forgeuenes of ſinnes, and made Chriſte of none effect. Wherfore when Paule ſayeth: I ſee an other lavve in my members, &c. he denieth not that he hath fleſh, and the vices of the fleſh in him. It is likely therfore that he felt ſometimes the motions of carnal luſt. But yet (no doubt) theſe motions were well ſuppreſſed in him by the great and grieuous afflictiōs & tentations both of minde and body, wherwt he was in a manner continually exerciſed & vexed, as his Epiſtles do declare: Or if he at any time being merry & ſtrong, felt ye luſt of ye fleſh, wrath, impatiency or ſuch like: yet he reſiſted them by the ſpirite, and ſuffred not thoſe motions to beare rule in him. Therefore let vs in no wiſe ſuffer ſuch comfortable places (wherby Paule deſcribeth the battaile of the fleſh againſt the ſpirite in his owne body) to be corrupted with ſuch foliſh gloſes. The Schoolemen, ye Monkes, and ſuch other, neuer felt any ſpirituall tentations: and therfore they fought only for the repreſſing and ouercomming of fleſhly luſt and lecherie: and being proude of that victorie which they neuer yet obtained,The Monkes & ſuch other cloiſterers neuer had experience of any ſpirituall tentations. they thought them ſelues farre better and more holy then married men. I wil not ſay, that vnder this holy pretence rhey nouriſhed and maintained all kindes of horrible ſinnes, as diſſenſion, pride, hatred, diſdaine, & deſpiſing of their neighbours, truſt in their owne righteouſnes, preſumption, contempt of all godlines and of the word of God, infidelitie, blaſphemie and ſuch like. Againſt theſe ſinnes they neuer fought: Nay rather they toke them to be no ſinnes at all: They put righteouſnes in the keeping of their fooliſh and wicked vowes, and vnrighteouſnes in the neglecting and contemning of the ſame. But this muſt be our ground and ankerholde, that Chriſt is our onely and perfect righteouſnes.Chriſt our righteouſnes If we haue nothing whervnto we may truſt: yet theſe three things (as Paule ſayth) Faith, hope, and loue doe remaine. Therefore we muſt alwayes beleue, and alwayes hope: we muſt alwayes take hold of Chriſte as the head and fountaine of our righteouſnes.Rom. 9.33. He that beleueth in him ſhal not be aſhamed. Moreouer, we muſt labour to be outwardly righteous alſo: that is to ſay, not to conſent to the fleſh, which alwayes enticeth vs to ſome euill: but to reſiſt it by the ſpirit.The outvvard righteouſnes of the faithfull. We muſt not be ouercome with impatiencie for the vnthankfulnes and contempt of the people, which abuſeth the Chriſtian libertie: but through the ſpirite we muſt ouercome this & all other temptations. Looke then how much we ſtriue againſt the fleſh by the ſpirite, ſo much are we outwardly righteous: Albeit this righteouſnes doth not commend vs before God. Let no man therefore deſpaire if he feele the fleſh oftentimes to ſtirre vppe new battell againſt the ſpirite,The godly feling the corruptions of the flesh, muſt not deſpaire. or if he can not by and by ſubdue the fleſh, and make it obedient vnto the ſpirite. I alſo doe wiſh my ſelfe to haue a more valiaunt and conſtant heart, which might be able, not only boldly to contemne the threatnings of tyrants, the hereſies, offences and tumults which Satan and his ſouldiers the enemies of the Goſpell ſtirre vp: but alſo might by and by ſhake of the vexatiōs and anguiſh of ſpirit, and briefly, might not feare ye ſharpnes of death, but receaue and embrace it as a moſt frendly gheſt. But I find an other law in my members, rebelling againſt the law of my minde, &c. Some other doe wraſtle with inferiour temptations, as pouertie, reproch, impatiencie and ſuch like. Let no man maruel therfore or be diſmaied when he feeleth in his body this battell of the fleſh againſt the ſpirite: but let him plucke vp his heart and comfort him ſelfe with theſe wordes of Paule: The flesh luſteth againſt the ſpirite. Alſo: Theſe are contrary one to an other, ſo that ye doe not thoſe things that you vvould. The battell of the flesh and the ſpirite in the godly. For by theſe ſentences he comforteth them that be tēpted. As if he ſhould ſay: It is impoſſible for you to folow ye guiding of the ſpirit in all thinges wtout any feeling or hinderance of the fleſh: Nay, the fleſh will reſiſt, and ſo reſiſt and hinder you, that ye can not doe thoſe things which gladly ye would. Here it ſhalt be enough if ye reſiſt the fleſh and fulfill not the luſt therof: that is to ſay, if ye folow the ſpirite and not the fleſh, which eaſily is ouerthrowne by impatiencie, coueteth to reuenge, biteth, grudgeth, hateth God, is angrie with him, deſpaireth, &c. Therefore when a man feeleth this battell of the fleſh, lette him not be diſcouraged therewith, but let him reſiſt in ſpirite, and ſay: I am a ſinner, and I feele ſinne in me: for I haue not yet put of the fleſh, in which ſinne dwelleth ſo long as it liueth. But I will obey the ſpirite and not the fleſh: that is,To vvalke in the ſpirite. I will by Faith and hope lay hold vpon Chriſte, and by his word I will raiſe vppe my ſelfe, and being ſo raiſed vppe, I will not fulfill the luſt of the fleſh. It is very profitable for the godly to know this, and to beare it wel in minde: for it wonderfully comforteth them when they are tempted. When I was a Monke I thought by and by that I was vtterly caſt away, if at any time I felt the luſt of the fleſh: that is to ſay, if I felt any euill motion, fleſhly luſt, wrath, hatred or enuie againſt any brother. I aſſayed many wayes to helpe and to quiet my conſcience, but it would not be: For the cōcupiſcence and luſt of my fleſh did alwayes returne, ſo that I could not reſt, but was cōtinually vexed with theſe thoughts: This or that ſinne thou haſt cōmitted: thou art infected with enuie, wt impatiencie, & ſuch other ſinnes: therfore thou art entred into this holy Order in vaine, and all thy good works are vnprofitable. If then I had rightly vnderſtand theſe ſentences of Paule: The flesh luſteth cōtrary to the ſpirit, & the ſpirit contrary to the flesh: And, Theſe tvvo are one againſt an other, ſo that ye can not do the things that ye vvould doe, I ſhould not haue ſo miſerably tormented my ſelfe, but ſhould haue thought and ſayd to my ſelfe as now commonly I doe:Let all troubled conſciences comfort them ſelues by this example of Martin Luther, and ſay as he ſaid. Martine, thou ſhalt not vtterly be without ſinne, for thou haſt fleſh: thou ſhalt therefore feele the battell thereof: according to that ſaying of Paule: The flesh reſiſteth the ſpirite. Deſpaire not therefore, but reſiſt it ſtrongly, and fulfill not the luſt thereof. Thus doing thou art not vnder the lawe. Stanpitius a godly learned man of vvhom he made mention before.I remember that Staupitius was wont to ſay: I haue vowed vnto God aboue a thouſand times, that I would become a better mā: but I neuer performed that which I vowed. Hereafter I wil make no ſuch vow: for I haue now learned by experience, that I am not able to performe it. Vnleſſe therefore God be fauourable and mercifull vnto me for Chriſtes ſake, and graunt vnto me a bleſſed & happie hower when I ſhall depart out of this miſerable life, I ſhall not be able with all my vowes and all my good deedes, to ſtand before him. This was not onely a true,A holy deſper[illegible: 1 letter]tion but alſo a godly & an holy deſperation: and this muſt all they confeſſe both with mouth and heart, which wil be ſaued. For the godly truſt not to their owne righteouſnes, but ſay with Dauid: Enter not into iudgement vvith thy ſeruaunt, for in thy ſight shall none that liueth be iuſtified. [illegible: 1 letter] Pſal 143.2. Pſal. 130.[illegible: 1 letter]. Againe. If thou O Lord shouldeſt ſtraitly marke iniquities, O Lord vvho shall ſtand? They loke vnto Chriſt their Reconciler, who gaue his life for their ſinnes. Moreouer, they know that the remnant of ſinne which is in their fleſh,VVhat the godly muſt do vvhen they feele ſinne. is not laid to their charge, but freely pardoned. Notwithſtāding in the meane while they fight in ſpirite againſt the fleſh, leſt they ſhould fulfill the luſtes thereof. And although they feele the fleſh to rage and rebell againſt the ſpirite, and them ſelues alſo to fall ſometimes into ſinne through infirmitie, yet are they not diſcouraged, not thinke therefore that their ſtate and kinde of life, and the workes which are done according to their calling, diſpleaſe God: but they raiſe vppe them ſelues by Faith. The faithfull therefore receaue great conſolation by this doctrine of Paule, in that they know them ſelues to haue part of the fleſh and part of the ſpirite,The conflict & battell of the flesh and the ſpirite in the children of God. but yet ſo notwithſtanding that the ſpirite ruleth and the fleſh is ſubdued and kept vnder awe, that righteouſnes raigneth and ſinne ſerueth. He that knoweth not this doctrine, and thinketh that the faithfull ought to be without all fault, and yet ſeeth the contrary in him ſelfe, muſt needes at the length be ſwalowed vppe by the ſpirite of heauines, and fall into deſperation. But who ſo knoweth this doctrine well and vſeth it rightly, to him the things that are euil turne vnto good.Rom 1.[illegible: 1 letter]8. For when the fleſh prouoketh him to ſinne, by occaſion therof he is ſtirred vp and enforced to ſeeke forgeuenes of ſinnes by Chriſte, and to embrace the righteouſnes of Faith, which elſe he would not ſo greatly eſteme, nor ſeeke for the ſame with ſo great deſire. Therefore it profiteth vs very much to feele ſometimes the wickednes of our nature and corruption of our fleſh, that yet by this meanes we may be waked and ſtirred vppe to Faith, and to call vppon Chriſte.A Chriſtian a maruellous vvorkman. And by this occaſion a Chriſtian becommeth a mighty workman and a wonderful creatour, which of heauines can make ioy, of terrour comfort, of ſinne righteouſnes, and of death life, when he by this meanes repreſſing and brideling the fleſh, maketh it ſubiect to the ſpirite. Wherfore let not them which feele the luſt of the fleſh, deſpaire of their ſaluation. Lette them feele it and all the force thereof, ſo that they conſent not to it. Lette the paſſions of luſt, wrath and ſuch other vices ſhake them, ſo that they doe not ouerthrow them. Let ſinne aſſaile them, ſo that they doe not accōpliſh it. Yea the more godly a man is, the more doth he feele that battaile. And hereof come thoſe lamentable complaintes of the faithfull in the Pſalmes and in the whole Scripture. Of this battaile the Heremites, the Monkes and the Schoolemen, and all that ſeeke righteouſnes and ſaluation by workes, know nothing at all. But here may ſome man ſay: that it is a daungerous matter to teach that a man is not condemned, if by and by he ouercome not the motions and paſſions of the fleſh which he feeleth. For when this doctrine is taught amongſt the common people, it maketh them careleſſe, negligent and ſlouthfull.Read more hereof before in the leaſe 246. and in the line. 32. This is it which I ſayd a little before, that if we teach Faith, then carnall men neglect and reiecte workes: If works be required, then is Faith and conſolation of conſcience loſt. Here no man can be compelled, neither can there be any certaine rule preſcribed. But lette euery man diligently trie him ſelfe to what paſſion of the fleſh he is moſt ſubiect, and when he findeth that, lette him not be careleſſe, nor flatter him ſelfe: but lette him watch and wraſtle in ſpirite againſt it, that if he can not altogether bridle it, yet at the leaſt he doe not fulfill the luſt therof. This battell of the fleſh againſt the ſpirit, all the children of God haue had and felt: And the ſelfe ſame doe we alſo feele and proue. He that ſearcheth his owne cōſcience, if he be not an hypocrite, ſhall well perceaue that to be true in him ſelfe which Paule here ſaith: that ye fleſh luſteth againſt the ſpirit.The children of God do fele the rebellion of the flesh againſt the ſpirite. All the faithfull therfore do feele and confeſſe that their fleſh reſiſteth againſt the ſpirit, and that theſe two are ſo contrarye the one to the other in themſelues, that, doe what they can, they are not able to performe that which they woulde doe. Therefore the fleſhe hindreth vs the we cannot keepe the commaundementes of God, that we can not loue our neighbours as our ſelues, much leſſe can we loue God with all our heart: Therefore it is impoſſible for vs to become righteous by the works of the law. In deede there is a good will in vs, and ſo muſt there be (for it is the ſpirit it ſelf which reſiſteth the fleſh), which would gladly doe good, fulfill the lawe, loue God and his neighbour, and ſuch like, but the fleſh obeyeth not this good will, but reſiſteth it: and yet God imputeth not vnto vs this ſinne: For he is mercifull to thoſe that beleue for Chriſtes ſake. But it foloweth not therefore that thou ſhouldeſt make a light matter of ſinne becauſe God doth not impute it. True it is that he doth not impute it.To vvhom God doth not impute ſinne. But to whom, and for what cauſe? To ſuch as repent, and lay hold by Faith vppon Chriſte the Mercyſeat, for whoſe ſake, as all their ſinnes are forgeuen them: euen ſo yt remnants of ſinne which are in them, be not imputed vnto them. They make not their ſinne leſſe thē it is, but amplifie it & ſet it out as it is in dede: for they know that it can not be put away by ſatiſfactions, works or righteouſnes, but only by ye death of Chriſte. And yet notwithſtanding the greatnes and enormitie of their ſinne doth not cauſe them to deſpaire, but they aſſure thēſelues that the ſame ſhall not be imputed vnto them or laid vnto their charge. This I ſay leſt any man ſhoulde thinke that after faith is receaued, there is litle accoūt to be made of ſinne. Sinne is truely ſinne, whether a man commit it before he hath receaued the knowledge of Chriſte, or after. And God alwayes hateth ſinne: yea all ſinne is damnable as touchinge the facte it ſelfe. But in that it is not damnable to him that beleueth, it commeth of Chriſte, who by his death hath taken away ſinne. But to him that beleueth not in Chriſte, not onely all his ſinnes are damnable: but euen his good workes alſo are ſinne, according to that ſaying: VVhatſoeuer is not of Faith is ſinne. Rom. 14.23. Therefore the errour of the Scholemen is moſte pernicious,The errour of the Sophiſters or Scholemen. which do diſtinguiſh ſinnes according to the fact, and not according to the perſon. He that beleueth hath as great ſinne as the vnbeleuer. But to him that beleueth, it is forgeuen and not imputed. To the vnbeleuer it is not pardoned, but imputed. To the beleuer it is veniall: to the vnbeleuer it is mortall and damnable: Not for any difference of ſinnes, or becauſe the ſinne of the beleuer is leſſe, and the ſinne of the vnbeleuer greater: but for the difference of the perſons. For the faithfull aſſureth him ſelfe by Faith that his ſinne is forgeuen him, for as much as Chriſte hath geuen him ſelfe for it. Therfore although he haue ſinne in him and daily ſinneth, yet he continueth godly: but contrariwiſe the vnbeleuer continueth wicked.The vviſedom of the godly. And this is the true wiſedome and conſolation of the godly, that although they haue and commit ſinnes, yet they know that for Chriſtes ſake they are not imputed vnto them. This I ſay for the comfort of the godly.The godly only feele ſinne. For they onely feele in deede that they haue and doe commit ſinnes, that is to ſay, they feele that they doe not loue God ſo feruently as they ſhould doe: that they doe not beleue him ſo hartely as they would, but rather they oftētimes dout whether God haue a care of them or no: they are impatient, and are angrie with God in aduerſitie. Hereof (as I haue ſayd) proceede the ſorowfull complaintes of the faithfull in the ſcriptures, and ſpecially in the Pſalmes. And Paule him ſelfe complaineth that he is ſolde vnder ſinne. And here he ſaith,Rom. 1.14. that the fleſh reſiſteth & rebelleth againſt the ſpirit. But becauſe they mortifie the deedes of yt fleſh by the ſpirite (as he ſayth in an other place, & alſo in the ende of this chapiter: They crucifie the flesh vvith the deſires and luſtes thereof): Galath. 5.24. therefore theſe ſinnes doe not hurt them nor condemne them. But if they obey the fleſh in fulfilling the luſtes thereof, then doe they loſe Faith and the holy Ghoſt. And if they doe not abhorre their ſinne and returne vnto Chriſt (who hath geuen power to his church, to receaue and raiſe vppe thoſe that be falne, that ſo they may recouer Faith and the holy Ghoſt) they die in their ſinnes. Wherefore we ſpeake not of them which dreame that they haue Faith, and yet continue ſtill in their ſinnes. Theſe men haue their iudgement already: They that liue after the fleſh ſhall die. Rom. 8.12. Sentence pronoūced agaīſt ſuch as obey the luſts of the flesh. Alſo: The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, hatred, debate, emulations, vvrath, contentions, ſeditions, hereſies, enuie, murthers, drunkennes, gluttonie and ſuch like, vvhereof I tell you before, as alſo I haue told you, that they vvhich doe ſuch things, shall not inherite the kingdom of God. The true Sainctes of God.Hereby we may ſee who be the very Saincts in dede. They be not ſtocks & ſtones (as the Monkes and Scholemen dreame) ſo that they are neuer moued with any thing, neuer feele any luſts or deſires of the fleſh: but, as Paule ſayth, their fleſh luſteth againſt the ſpirit, and therfore they haue ſinne, and both can & doe ſinne. And the .32. Pſalme witneſſeth that the faithfull doe confeſſe their vnrighteouſnes,Pſal. 32.5.6. & pray that the wickednes of their ſinne may be forgeuen, where it ſayeth: I vvill confeſſe againſt my ſelfe my vvickednes vnto the Lord, and thou forgaueſt the punishment of my ſinne. Therefore shall euery one that is godly, make his prayer vnto thee, &c. Moreouer the whole Church, which in deede is holy, prayeth that her ſinnes may be forgeuen her, and it beleueth the forgeuenes of ſinnes. And in the .143. Pſalme Dauid prayeth: O Lord enter not into iudgement vvith thy ſeruaunt, for in thy ſight shall none that liueth be iuſtified. Pſal. 143.[illegible: 1 letter]. And in the .130. Pſalm. If thou O Lord shouldeſt ſtraitly marke iniquities, Lord vvho shall ſtand in thy preſence? But vvith thee is mercy, &c. Thus doe the cheefeſt ſaincts and children of God ſpeake and pray: as Dauid, Paule. &c. All the faithfull therfore doe ſpeake and pray the ſame thing, and with the ſame ſpirit. The popiſh Sophiſters read not the Scriptures, or if they read thē, they haue a veile before their eyes: and therfore as they can not iudge rightly of any thing, ſo can they not iudge rightly either of ſinne, or of holines.

Verſe. 18. If ye be led by the ſpirite, ye are not vnder the lavve. Paule cannot forget his doctrine of Faith, but ſtill repeateth it & beateth it into their heades: yea euen when he treateth of good works. Here ſome man may obiect: How can it be that we ſhould not be vnder the law? and yet thou notwithſtanding, O Paule, teacheſt vs that we haue fleſh which luſteth againſt the ſpirit, & fighteth againſt vs, tormē teth vs and bringeth vs into bondage. And in deede we feele ſinne, and can not be deliuered from the feeling therof, though we would neuer ſo faine. And what is this elſe, but to be vnder the law? But, ſayth he: Let this nothing trouble you:To be led by the ſpirite. onely doe your endeuour that ye may be led by the ſpirite, that is to ſay: ſhew your ſelues willing to folow & obey that will which reſiſteth the fleſh, and doth not accompliſh the luſtes thereof (for this is to be led and to be drawne by the ſpirite): then are ye not vnder the lawe. So Paule ſpeaketh of himſelfe. Rom. 7. In my minde I ſerue the lavve of God, that is to ſay: In ſpirit I am not ſubiect to any ſinne: but yet in my fleſh I ſerue the law of ſinne. The faithfull then are not vnder the lawe, that is to ſay, in ſpirite: for the law can not accuſe them, nor pronounce ſentence of death againſt them, although they feele ſinne, and confeſſe them ſelues to be ſinners: For the power and ſtrength of the lawe is taken from it by Chriſt:Galath. 4.4. vvho vvas made ſubiect to the lavve, that he might redeme them vvhich vvere vnder the lavve. Therefore the lawe cannot accuſe that for ſinne in the faithfull, which is ſinne in deede and committed againſt the lawe. So great then is the power and dominion of the ſpirite, that the lawe cannot accuſe the godly, though they commit that which is ſinne in deede. For Chriſte is our righteouſnes, whom we apprehend by Faith: he is without all ſinne, and therfore the law can not accuſe him. As long as we cleaue faſt vnto him, we are ledde by the ſpirite, and are free from the lawe. And ſo the Apoſtle,VVhat it is to be led by the ſpirite. euen when he teacheth good workes, forgetteth not his doctrine concerning Iuſtification: but alwayes ſheweth that it is impoſſible for vs to be iuſtified by workes. For the remnants of ſinne cleaue faſt in our fleſh, and therefore ſo long as our fleſh liueth, it ceaſeth not to luſt contrary to the ſpirite. Notwithſtanding there cometh no daunger vnto vs thereby, becauſe we be free from the law, ſo that we walke in the ſpirite. And with theſe wordes: If ye be ledde by the ſpirite, ye be not vnder the lavve, thou maiſt greatly comfort thy ſelfe and others that be greeuouſly tempted. For it oftentimes commeth to paſſe, that a mā is ſo vehemently aſſailed with wrath, hatred, impatiencie, carnall deſire, terrour and anguiſh of ſpirite, or ſome other luſt of the fleſh, that he can not ſhake them of, though he would neuer ſo faine. What ſhould he doe in this caſe? Should he deſpaire? No, God forbid: but let him ſay thus with him ſelfe: Thy fleſh fighteth and rageth againſt the ſpirite. Let it rage as long as it liſteth: onely ſee thou,Hovv a troubled minde is to be comforted. that in any caſe thou conſent not to it, to fulfill the luſts therof, but walke wiſely & folow the leading of the ſpirit. In ſo doing thou art free from the law. It accuſeth and terrifieth thee (I graunt), but altogether in vaine. In this conflict therfore of the fleſh againſt ye ſpirit, there is nothing better, then to haue the word of God before thine eyes, and therin to ſeeke the comfort of the ſpirite. And let not him which ſuffereth this temptation be diſmayed, in that the Deuil can ſo aggrauate ſinne, that during the conflict, he thinketh him ſelfe to be vtterly ouerthrowne, and feeleth nothing elſe but the wrath of God and deſperation. Here in any wiſe let him not folow his owne feeling and the iudgement of reaſon, but lette him take ſure hold of this ſaying of Paule: If ye be led by the ſpirite, that is to wit, if ye raiſe vp and comfort your ſelues through faith in Chriſt, ye be not vnder the lawe. So ſhall he haue a ſtrong buckler wherewith he may beat backe all the fierie dartes which that wicked feende aſſaileth him withall. How much ſo euer then the fleſh doe boyle and rage, yet can not all her motions and rages hurt & cōdemne him, for as much as he, folowing the guiding of the ſpirite, doth not conſent vnto the fleſh, nor fulfill the luſtes thereof.Novv the luſts of the flesh muſt be ouercome. Therefore when the motions of the fleſh doe rage, the onely remedie is to take to vs the ſword of the ſpirite, that is to ſay, the word of ſaluation (which is, that God would not the death of a ſinner, but that he cōuert & liue) and to fight againſt them: Which if we doe, let vs not doubt but we ſhall obtaine the victorie, although ſo long as the battaile endureth, we feele the plaine contrary. But ſet the word out of ſight, and there is no counſell nor helpe remaining. Of this that I ſay,The great and vehement tentations of Luther. I my ſelfe haue good experiēce. I haue ſuffered many great paſſions, and the ſame alſo very vehement and great. But ſo ſoone as I laid hold of any place of Scripture, and ſtayed my ſelfe vppon it as vppon my cheefe ankerhold, ſtraight wayes my tentations did vaniſh away: which without the word it had bene vnpoſſible for me to endure any litle ſpace, and much leſſe to ouercome them. The ſumme or effect therfore of all that which Paule hath taught in this diſputation or diſcourſe cōcerning ye conflict or battell betwene the fleſh and the ſpirite, is this, that the Sainctes and the elect of God can not performe that which the ſpirit deſireth. For the ſpirite would gladly be altogether pure, but the fleſh being ioyned vnto the ſpirite, will not ſuffer that. Notwithſtanding they be ſaued by the remiſſion of ſinnes, which is in Chriſt Ieſus. Moreouer, becauſe they walke in the ſpirite and are led by the ſpirite,Not to be vnder the lavve. they be not vnder the lawe, that is to ſay, ye law cānot accuſe or terrifie thē: yea although it goe about neuer ſo much ſo to doe, yet ſhal it neuer be able to driue them to deſperation.

Ver. 19. Moreouer rhe vvorks of the flesh be manifeſt, vvhich are. &c. Math. 7.10.This place is not vnlike to this ſentence of Chriſte: By their fruites ye shall knovve them. Doe men gather grapes of thornes, or figges of brambles? So euery good tree bringeth forth good frute, and an euill tree bringeth forth euill frute, &c. Paule teacheth the very ſame thing which Chriſte taught, that is to witte, that workes and fruites doe ſufficiently teſtifie whether the trees be good or euill: whether mē folow ye guiding of the fleſh or of the ſpirit. As if he ſhould ſay: Leſt ſome of you might lay for him ſelfe, that he vnderſtandeth me not now when I treat of the battel betwene the fleſh and the ſpirite, I will ſette before your eyes firſt the workes of the fleſh, whereof many are knowne euen to the vngodly: and then alſo the workes of the ſpirite. And this doth Paule, Hypocrites mingled amongſt the godly. becauſe there were many hypocrites amōgs the Galathians (as there are alſo at this day among vs) which outwardly pretended to be godly men, and boaſted much of the ſpirit, and as touching the wordes they vnderſtode the true doctrine of the Goſpell: but they walked not according to the ſpirite, but according to the fleſh, and performed the workes thereof. Whereby Paule manifeſtly conuinceth them to be no ſuch holy men in deede as they boaſted themſelues to be. And leſt they ſhould deſpiſe this his admonition, he pronounceth againſt them this dreadfull ſentence, yt they ſhould not be enheritours of ye kingdom of heauē, to ye end that being thus admoniſhed they might amend. Euery age euen in the faithfull, hath his peculiare tēptations, as fleſhly luſts aſſaile a man moſt of all in his youth,Euery age of man hath his peculiar temptations. in his middle age ambition and vaineglory, and in his olde age couetouſnes. There was neuer yet any of the faithfull, whom ye fleſh hath not oftē in his life time prouoked to impatientie, anger, vaineglory, &c. Paule therefore ſpeaking here of the faithfull, ſayeth that the fleſh luſteth in them againſt the ſpirite, &c: therefore they ſhall neuer be without the deſires and battels of the fleſh: notwithſtanding they do not hurt them. But of this matter we muſt thus iudge, that it is one thing to be prouoked of the fleſh & yet not willingly to yelde to the luſts and deſires therof, but to walke after the leading of the ſpirit and to reſiſt the fleſh: and an other thing to aſſent vnto the fleſh and without all feare or remorſe to performe and fulfill the works therof and to continue therin, and yet notwithſtanding to counterfet holines and to bragge of the ſpirite. The firſt he comforteth when he ſaith, that they be ledde by the ſpirite and be not vnder the lawe. To the other he threatneth euerlaſting deſtruction. Notwithſtanding ſometimes it hapneth that the Saincts alſo do fall and performe the luſtes of the fleſh: As Dauid fell horribly into adulterie. Alſo he was the cauſe of the ſlaughter of many men when he would haue Vrias to be ſlaine in the forefront of the battell: and therby alſo he gaue occaſion to the enemies to glory and triumph ouer the people of God, to worſhip their Idolles, and to blaſpheme the God of Iſraell. Peter alſo fell moſt greeuouſly and horribly when he denied Chriſte. But although theſe ſinnes were great and hainous, yet were they not committed vppon any contempt of God or of a wilfull and obſtinate mind, but through infirmitie & weaknes. Againe, when they were admoniſhed, they did not obſtinately continue in their ſinnes, but repented. Such he willeth afterwardes in the .6. Chapter to be receiued, inſtructed and reſtored, ſaying: If a man be falne by occaſion into any ſinne, ye vvhich are ſpirituall reſtore ſuch a one vvith the ſpirite of meekenes, conſidering thy ſelfe leſt thou alſo be tempted. To thoſe therefore which ſinne and fall through infirmitie, pardon is not denied, ſo that they riſe againe and continue not in their ſinne: for of all things continuance in ſinne is the worſt. But if they repent not, but ſtill obſtinately continue in their wickednes and performe the deſires of the fleſh: it is a certaine token that there isThat is, a ſecrete contempt of God, vvherof Dauid ſpeaketh, Pſal. 3.2. diſceit in their ſpirite. No man therefore ſhall be without luſtes and deſires ſo long as he liueth in the fleſh, and therfore no man ſhall be free from temptations. Notwithſtanding ſome are tempted one way and ſome an other,Some are exerciſed vvith greater tentations, and ſome vvith leſſe. according to the difference of the perſons. One man is aſſailed with more vehement and greeuous motions, as with bitternes and anguiſh of ſpirite, blaſphemie, diſtruſt and deſperation: An other with more groſſe tentations, as with fleſhly luſtes, wrath, enuie, couetouſnes and ſuch like. But in this caſe Paule requireth of vs that we walke in the ſpirite and reſiſt the fleſh. But who ſo obeyeth the fleſh and continueth without any feare of God or remorſe of conſcience in accomplyſhing the deſires and luſtes thereof: let him know that he pertaineth not vnto Chriſte: And although he bragge of the name of a Chriſtian neuer ſo much, yet doth he but deceaue him ſelfe. For they which are of Chriſte, doe crucifie their fleſh with the affections and luſtes thereof. VVho be rightly called Sainctes, and be ſo in deede. This place, (as I haue alſo forewarned you by the way) containeth in it a ſingular conſolation: For it teacheth vs that the ſainctes and moſt holy men in this world liue not without concupiſcence and temptations of the fleſh, nor yet without ſinnes. It warneth vs therefore to take heede that we doe not as ſome did, of whom Gerſon wryteth, whych laboured to attaine to ſuch perfection, that they might be without all feeling of temptations or ſinnes: that is to ſay, very ſtockes and ſtones. The like imagination the Monkes and Scholemen hadde of their Sainctes, as though they hadde bene very ſenſeleſſe blockes and without all affections. The virgine Marie felt great griefe and ſorowe of ſpirite when ſhe miſſed her ſonne. Luke. 2.Luke. 2.48. Dauid in the Pſalmes complaineth that he is almoſt ſwalowed vppe with exceſſiue ſorrowe for the greatnes of his temptations and ſinnes.2. Cor. [illegible: 1 letter].5. Paule alſo complaineth that he hath battelles without, and terrours within: and that in his fleſh he ſerueth the lawe of ſinne.Rom. 7.2[illegible: 1 letter]. He ſayeth that he is carefull for all the Churches: and that God ſhewed great mercie towardes him, in that he deliuered Epaphroditus being at the poynt of death, to life againe, leſt he ſhould haue had ſorrow vppon ſorrow.VVhom the Stoickes coū ted vviſe mē. Therefore the Sainctes of the Papiſts are like to the Stoickes, who imagined ſuch wiſe men, as in all the world were neuer yet to be found. And by this fooliſh and Deueliſh perſwaſion which proceeded of the ignoraunce of this doctrine of Paule, the Scholemen brought both them ſelues and others without number, into horrible deſperation. When I was a Monke I did oftentimes moſt hartely wiſh, that I might once be ſo happy, as to ſee the conuerſation and life of ſome Sainct or holy man. But in the meane time I imagined ſuch a Sainct as liued in the wildernes abſtaining from meat and drinke, and liuing onely with rootes of herbes and colde water: and this opinion of thoſe monſtrous ſainctes, I had learned not onely out of the bookes of the Sophiſters and Scholemen, but alſo out of the bookes of the fathers. For thus wryteth Hierome in a certaine place. As touching meates and drinkes I ſay nothing, for as much as it is exceſſe, that euē ſuch as are weake and feeble ſhould vſe cold water, or eate any ſodden thing, &c. But now in the light of the Goſpel we plainly ſee who they are whom Chriſt and his Apoſtles call Saincts:VVho they be vvhich Chriſt and his Apoſtles cal ſaīcts. Not they which liue a ſole & a ſingle life, or ſtraitly obſerue dayes, meates, apparel & ſuch other things, or in outward appearance do other great & monſtrous works, (as we read of many in the liues of the fathers): but they which being called by the ſound of the Goſpell and baptiſed, doe beleue that they be iuſtified and clenſed by the death of Chriſt. So Paule euery where, wryting to Chriſtians, calleth them holy, the children and heires of God, &c. Who ſo euer then doe beleue in Chriſte, whether they be men or women,VVho be true Sainctes. bond or free, are all Sainctes: not by their owne workes, but by the workes of God, which they receiue by Faith: as his word, his Sacraments, the paſſion of Chriſt, his death, reſurrection, victorie, and the ſending of the holy Ghoſt. To conclude, they are Sainctes through ſuch a holines as they freely receaue, not through ſuch a holines as they them ſelues haue gotten by their owne induſtrie, good workes and merites. So the miniſters of the worde, the Magiſtrates of common weales, parents, children, maiſters, ſeruauntes, &c. are true Saincts, if firſt and before all things they aſſure themſelues that Chriſt is their wiſedom, righteouſnes, ſanctification and redemption: Secondly, if euery one doe his duetie in his vocation according to the rule of Gods word, and obey not the fleſh, but repreſſe the luſtes and deſires thereof by the ſpirite. Now, where as all be not of like ſtrength to reſiſt temptatiōs, but many infirmities and offences are ſeene in the moſt part of men: this nothing hindereth their holines, ſo that their ſinnes procede not of an obſtinate wilfulnes, but onely of frailtie and infirmitie. For (as I haue ſayd before) the godly doe feele the deſires and luſts of the fleſh, but they reſiſt them, to the ende that they accompliſh them not. Alſo if they at any time vnaduiſedly fall into ſinne, yet notwithſtāding they obtaine forgeuenes thereof, if by Faith in Chriſte they be raiſed vppe againe: who would not that we ſhould driue away, but ſeeke out and bring whom the ſtraying and loſt ſheepe,The vveaknes of Faith. &c. Therfore God forbid that I ſhould ſtraighte way iudge thoſe which are weake in Faith and maners, to be prophane or vnholy, if I ſee yt they loue & reuerence the word of God, to come to ye ſupper of the Lord, &c. For theſe God hath receaued, & counteth them righteous thorough the remiſſiō of ſinnes: to him they ſtand or fall. &c. Wherefore, with great reioyſing I geue thankes to God, for that he hath abundantly and aboue meaſure graunted that vnto me, which I ſo earneſtly deſired of him when I was a Monke: For he hath geuen vnto me the grace to ſee, not one but many Sainctes, yea an infinite nomber of true ſainctes: not ſuch as the Sophiſters haue deuiſed, but ſuch as Chriſte himſelfe & his Apoſtles doe deſcribe. Of the which nomber I aſſure my ſelfe to be one. For I am baptiſed, and I doe beleue that Chriſt my Lord by his death hath redemed and deliuered me from all my ſinnes, and hath geuen to me eternall righteouſnes and holines. And let him be holden accurſed, who ſo euer ſhall not geue this honour vnto Chriſte, to beleue yt by his death, his word, &c. he is iuſtified and ſanctified. Wherfore, reiecting this fooliſh and wicked opinion concerning the name of Saincts (which in the time of Poperie and ignorance we thought to pertaine onely to the Sainctes which are in heauen, and in earth to the Heremites and Monkes which did certaine great and ſtraunge workes): let vs now learne by the holy Scripture that all they which faithfully beleue in Chriſt are Saincts. The world hath in great admiration the holines of Benedict, Gregorie, Bernard, Al the faithful be Sainctes. Fraunces and ſuch like, becauſe it heareth that they haue done in outward appearance and in the iudgement of the world, certaine great and excellent workes. Doutles Hyllarie, Cyrill, Athanaſius, Ambroſe, Auguſtine and others were Saincts alſo, which liued not ſo ſtrait and ſeuere a life as they did, but were conuerſant amongs men, and did eate common meates, drunke wine, and vſed clenly and comely apparell, ſo that in a maner there was no difference betwene them & other honeſt men as touching the common cuſtome, and the vſe of things neceſſary for this life, and yet were they to be preferred farre aboue the other. Theſe men taught the doctrine and faith of Chriſte ſincerely & purely, without any ſuperſtition: they reſiſted heretikes, they purged the church from innumerable errours: their company and familiaritie was comfortable to many, and ſpecially to thoſe which were afflicted and heauie harted, whom they raiſed vppe and comforted by the word of God. For they did not withdraw them ſelues from the company of men, but they executed their offices euen where moſt reſort of people was. Contrariwiſe, the other not onely taught many things contrary to the Faith, but alſo were themſelues the authors & firſt inuentours of many ſuperſtitions, errours, abhominable ceremonies and wicked worſhippings. Therefore except at the houre of death they laid hold of Chriſte, and repoſed their whole truſt in his death and victorie, theyr ſtrait and painfull life auailed them nothing at all. Theſe things ſufficiently declare who be the true Sainctes in deede, and which is to be called a holy life:A holy life. Not the life of thoſe which lurke in caues & dennes, which make their bodies leane with faſting, which weare hear, and doe other like things with this perſwaſion and truſt, that they ſhall haue ſome ſingular reward in heauen aboue all other Chriſtians: but of thoſe which be baptiſed and beleue in Chriſt, which put of the olde man with his workes, but not at once: For concupiſcence and luſt remaineth in them ſo long as they liue: the feeling wherof doth hurt them nothing at all, if they ſuffer it not to raigne in them, but ſubdue it to the ſpirite. This doctrine bringeth great conſolation to godly mindes, that when they feele theſe dartes of the fleſh, wherewith Sathan aſſaileth the ſpirite, they ſhould not deſpaire: As it hapneth to many in the Papacie, which thought that they ought to feele no concupiſcence of the fleſh, where as notwithſtanding Hierome, Gregorie, Benedict, Barnard and others (whom the Monks ſet before them as a perfect example of chaſtitie and of all Chriſtian vertues) could neuer come ſo farre as to feele no concupiſcence or luſt of the fleſh. Yea they felt it and that very ſtrongly. Which thing they acknowledge and plainly confeſſe in diuers places of their bookes. Therfore we rightly confeſſe in the articles of our beleefe, that we beleue there is a holy Church.I beleue that there is a holy Church. For it is inuiſible, dwelling in ſpirit in a place that none can attaine vnto, and therefore her holines can not be ſeene: For God doth ſo hide and couer her with infirmities, with ſinnes, with errours, with diuers formes of ye croſſe and offences, that according to the iudgement of reaſon it is no where to be ſeene. They that are ignorant of this, when they ſee the infirmities and ſinnes of thoſe which are baptiſed, which haue the word and beleue it: are by and by offended, and iudge them not to pertaine to the Church. And in the meane while they dreame that the Heremites, the Monks and ſuch other ſhauelings are the church: which honour God with their lippes, and worſhip him in vaine, becauſe they folow not the word of God, but the doctrines and commaundements of men, & teach others to doe the ſame. And becauſe they doe certaine ſuperſtitious and monſtrous works, which carnal reaſon magnifieth and highly eſtemeth: therfore they iudge them only to be Saincts and to be the church: And in ſo doing they chaunge and turne this article of the Faith cleane contrary: I beleue that there is a holy church.I do not ſee, but I beleue. &c. and in the ſteede of this word [I beleue] they put in [I ſee]. Theſe kinds of righteouſnes & holines of mans owne deuiſing,Hypocriticall holines. are nothing elſe but ſpiritual ſorceries wherwt ye eyes & minds of mē are blinded & led frō ye knowledge of true holines. But thus teach we, that the Church hath no ſpot nor wrinkle, but is holy, and yet through Faith onely in Chriſt Ieſus: Againe, that ſhe is holy in life and cōuerſation by abſtaining from the luſts of the fleſh,The church is holy. and exerciſe of ſpirituall works: but yet not in ſuch ſort that he is deliuered from all euill deſires, or purged from all wicked opinions and errours. For the church alwayes confeſſeth her ſinnes,The church prayeth that her ſinnes ma[illegible: 1 letter] be forgeuen. & prayeth that her faults may be pardoned. Alſo ſhe beleueth ye forgeuenes of ſinnes. The Saincts therfore doe ſinne, fall, and alſo erre: but yet through ignorance. For they would not willingly deny Chriſte, forſake the Goſpell, &c: therefore they haue remiſſion of ſinnes. And if through ignorance they erre alſo in doctrine, yet is this pardoned: for in the ende they acknowledge their errour, and reſt onely vppon the truth, and the grace of God offered in Chriſte, as Hierome, Gregorie, Bernard and others did. Let Chriſtians then endeuour to auoide the workes of the fleſh: but the deſires or luſtes of the fleſh they can not auoide. It is very profitable therfore for them to feele the vncleane luſtes of the fleſh,To feele the vnclennes of the flesh is profitable. leſt they ſhould be puffed vp with ſome vaine & wicked opinion of the righteouſnes of their owne works, as though they were accepted before God for the ſame. The Monks being puffed vp with this opinion of their owne righteouſnes, thought thēſelues to be ſo holy, yt they ſolde their righteouſnes & holines to others, although they were cōuinced by the teſtimony of their owne hearts, yt they were vncleane. So pernitious and peſtilent a poyſon it is for a mā to truſt in his owne righteouſnes, & to thinke himſelfe to be cleane. But the godly, becauſe they feele ye vnclennes of their owne harts, therfore they cānot truſt to their own righteouſnes. This feeling ſo maketh thē to ſtoupe, & ſo hū bleth them yt they cannot truſt to their owne good workes, but are conſtrained to flie vnto Chriſte their Mercy ſeat and onely ſuccour: who hath not a corrupt and ſinfull, but a moſt pure and holy fleſh, which he hath geuen for the life of the world: in him they finde a ſound and perfect righteouſnes. Thus they continue in humilitie: not counterfet and Monkiſh, but true and vnfained, becauſe of the vncleanes which yet remaineth in their fleſh: for the which if God would ſtraitly iudge them, they ſhould be foūd giltie of eternal death. But becauſe they lift not vp thē ſelues proudly againſt God, but wt a broken & a cōtrite heart humbly acknowledging their ſinnes, & reſting wholy vppon the benefite of the Mediatour Chriſt, they come forth into the preſence of God, and pray that for his ſake their ſinnes may be forgeuen them: God ſpreadeth ouer them an infinite heauen of grace, and doth not impute vnto them their ſinnes for Chriſtes ſake. This I ſay to the end that we may take heede of the pernicious errours of ye Papiſts touching ye holines of life, wherin our minds were ſo wrapped, that wtout great difficultie we could not winde our ſelues out of them. Wherfore doe your endeuour with diligence, that ye may diſcerne and rightly iudge betwene true righteouſnes or holines, and that which is hypocriticall: then ſhall ye behold the kingdom of Chriſt with other eyes then carnall reaſon doth, that is, with ſpirituall eyes, and certainly iudge thoſe to be true Sainctes in deede which are baptiſed and beleue in Chriſte, and afterwardes in the ſame Faith wherby they are iuſtified and their ſinnes both paſt and preſent are forgeuen, doe abſtaine from the deſires of the fleſh. But from theſe deſires they are not thorowly clenſed: for the fleſh luſteth againſt the ſpirite. Notwithſtanding theſe vncleane & rebellious luſtes doe ſtill remaine in them, to this ende that they may be humbled, and being ſo humbled, they may feele the ſweetenes of the grace and benefite of Chriſte. So theſe remnauntes of vncleane luſtes and ſinnes doe nothing at all hinder,To the godly thoſe things vvhich are euil, turne vnto good. but greatly furder the godly: For the more they feele their infirmities and ſinnes, ſo much the more they flie vnto Chriſte the throne of grace, and more heartely craue his aide and ſuccour: to witte, that he will couer them with his righteouſnes, that he will encreaſe their Faith, that he will endue them with his holy ſpirite, by whoſe gracious leading and guiding they may ouercome the luſts of the fleſh, that they rule & raigne not ouer them, but may be ſubiect vnto them. Thus true Chriſtians doe continually wraſtle with ſinne, and yet notwithſtanding in wraſtling they are not ouercome, but obtaine the victorie. This haue I ſaid, yt ye may vnderſtād, not by mens dreames, but by ye word of God,Chriſtian doctrine raiſeth vp and comforteth vveake and troubled conſciences. who be true Saincts in deede. We ſee then how greatly Chriſtian doctrine helpeth to the raiſing vp & comforting of weake conſciences: which treateth not of coules, ſhauings, ſhearings, fraternities and ſuch like toyes, but of high & waightie matters, as how we may ouercome the fleſh, ſinne, death and the Deuill. This doctrine, as it is vnknowne to all Iuſticiaries & ſuch as truſt to their owne works, ſo is it impoſſible for them to inſtruct or bring into the right way one poore conſcience wandring and going aſtray: or to pacifie and comfort the ſame when it is in heauines, terrour, or deſperation.

Verſe. 19. The vvorkes of the flesh are manifeſt, vvhich are adulterie, fornication, vncleannes, vvantonnes, idolatrie, vvitchcraft, &c. Paule doth not recite all the workes of the fleſh, but vſeth a certaine number for a number vncertaine. Firſt he reckeneth vp the kinds of luſtes, as adulterie, fornication, vncleannes, wantonnes, &c. Now, Now, not only carnal luſt is a worke of ye fleſh, as ye Papiſts dreamed, who called mariage alſo a worke of the fleſh (ſo chaſt & holy are theſe men) wherof God himſelfe is the author, which alſo they themſelues reckened among their ſacraments: but he numbreth alſo amongſt the workes of the fleſh (as I haue ſayd before) idolatrie, withcraft, hatred and ſuch other, which hereafter folow. Wherfore this place alone doth ſufficiently ſhew what Paule meaneth by the fleſh.VVhat Paule meaneth by flesh. Theſe wordes are ſo well knowne that they neede no interpretation. Idolatrie. All ye higheſt religions, the holines & moſt feruent deuotions of thoſe which do reiect Chriſt ye Mediatour & worſhip God wtout his word & cōmaundement, are nothing elſe but plaine idolatry. As in Popery it was coūted a moſt holy & ſpirituall act, when ye Mōks being ſhut vp in their ſelles did muſt & meditate of God or of his works, & whē they being enflamed wt moſt earneſt deuotions, kneeled downe, praied, & were ſo rauiſhed wt the cōtemplation of heauēly things yt they wept for ioy. Ther was no thīking of womē or of any other creature, but only of god ye creator, & of his wonderfull works: and yet this moſt ſpiritual worke (as reaſon eſtemeth it) is, accordīg to Paul, a worke of ye fleſh & plaine idolatry. Wherfore all ſuch religiō wherby God is worſhipped wtout his word & cōmaundement, is idolatry.Idolatrie or Idoll ſeruice. And ye more holy & ſpirituall it ſeemeth to be in outward ſhew, ſo much ye more dāgerous & pernicious it is. For it turneth men away frō faith in Chriſt, & cauſeth thē to truſt to their owne ſtrēgth, works & righteouſnes. And ſuch is ye religion of ye Anabaptiſts at this day: albeit they daily more & more bewray thē ſelues to be poſſeſſed wt the Deuill, and to be ſeditious & bloudy men. Therfore ye faſting, the wearing of heare, holy works, ſtrait Rule,Carthuſians or charterhouſe mo[illegible: 1 letter]k[illegible: 1 letter]. & whole life of ye Carthuſiās or Charterhouſe monks, whoſe order notwtſtanding is of all other the ſtraiteſt & ſharpeſt, be very works of the fleſh, yea plaine idolatrie. For they imagine thē ſelues to be ſaincts, & to be ſaued, not by Chriſt (whom they feare as a ſeuere & cruel iudge) but by obſeruīg of their Rules & Orders. In dede they thinke of God, of Chriſt & of heauenly things, but after their owne reaſon & not after the word of God: to wit, yt their apparell, their maner of liuing, & theyr whole conuerſation is holy & pleaſeth Chriſt: whō not onely they hope to pacifie by this ſtraitnes of life, but alſo to be rewarded of him for their good deedes & righteouſnes. Therfore their moſt ſpiritual thoughts (as they dreme of thē) are not only moſt fleſhly, but alſo moſt wicked: For they wold wipe away their ſinnes, & obtaine grace & life euer laſting, by ye truſt & affiāce they haue in their owne righteouſnes, reiecting & deſpiſing the word, faith & Chriſt. Al ye worſhippings & ſeruices of God therefore & all religions without Chriſt are idolatry and idoll ſeruice.The falſe and true vvorshipping of God. In Chriſt alone the father is wel pleaſed: who ſo heareth him and doth that which he hath commaunded, the ſame is beloued becauſe of the beloued. He commaundeth vs to beleue his word and to be baptiſed, &c. and not to deuiſe any new worſhipping or ſeruice of God. I haue ſaid before yt the works of ye fleſh be manifeſt: as adultery, fornication & ſuch like be manifeſtly known to all men. But idolatry hath ſuch a goodly ſhew & is ſo ſpirituall,Idolatrie is vnknovvne to the vvorld. yt it is known but to very few, that is, to the faithful, to be a worke of the fleſh. For ye Monke whē he liueth chaſtly, faſteth, praieth or ſaith Maſſe, is ſo far from thinking hīſelf to be an idolater, or yt he fulfilleth any worke of the fleſh, yt he is aſſuredly perſwaded yt he is led & gouerned by the ſpirit, yt he walketh according to the ſpirit, yt he thinketh, ſpeaketh & doth nothing elſe but mere ſpiritual thīgs, and yt he doth ſuch ſeruice vnto god as is moſt acceptable vn to him.The Maſſe horrible idolatrie and blaſphemie againſt Chriſt. No mā cā at this day perſwade the Papiſts yt their Maſſe is a great blaſphemy agaīſt god & idolatry, yea & that ſo horrible as neuer was any in ye church ſince the apoſtles time. For they are blind & obſtinate & therfore they iudge ſo peruerſly of god & of gods matters thīkīg idolatry to be a true ſeruice of god, & contrariwiſe faith to be idolatry. But we which beleue in Chriſt & know his mind, are able to iudge & to diſcerne al things, & cannot truly & before God be iudged of any man. Flesh.Hereby it is plaine yt Paul calleth fleſh whatſoeuer is in mā, cōprehē ding all the .iii. powers of the ſoule, that is, the wil that luſteth, the wil that is enclined to anger, & the vnderſtāding. The works of yt wil that luſteth, are adultery, fornicatiō, vncleanes & ſuch like. The works of yt wil inclined to wrath, are quarelings, cōtentiōs, murder, & ſuch other. The works of vnderſtanding or reaſon are errors, falſe religions, ſuperſtitiōs, idolatry, hereſies, that is to ſay, Sectes and ſuch like. It is very neceſſary for vs to know theſe things: for this word [fleſh] is ſo darkned in ye whole kingdom of the Pope,The vvorkes of the flesh as the Papiſtes define them. yt they haue takē the worke of the fleſh to be nothing elſe but yt accōpliſhing of fleſhly luſt or ye acte of lechery: Wherfore it was not poſſible for them to vnderſtād Paule. But here we may plainly ſee that Paule reckeneth idolatry and hereſy amōgs ye works of the fleſh, which two (as before we haue ſaid) reaſon eſtemeth to be moſt high & excellēt vertues,Reaſon eſtemeth idolatry and hereſie for moſt excellent vertues. wiſedō, religion, holines & rightouſnes. Paul Col. 2. calleth it ye religion of angels. But although it ſeeme to be neuer ſo holy & ſpiritual, yet is it nothīg elſe but a worke of the fleſh, an abhomination and idolatry againſt the Goſpell, againſt faith, and againſt the true ſeruice of God. This do the faithfull ſee, for they haue ſpirituall eyes: but the Iuſticiaries iudge the contrary. For a Monke can not be perſwaded that his vowes be works of ye fleſh. So the Turke beleueth nothing leſſe then that his Alcaron, his waſhings and other ceremonies which he obſerueth, be workes of the fleſh. VVitchcraft. Of witchcraft I haue ſpoken before in the .3. Chap. This vice was very cōmon in theſe our dayes before the light & truth of ye goſpel was reueled. Whē I was a child there were many witches & ſorcerers which bewitched both cattel & men, but ſpecially children, & did great harme alſo otherwiſe. But now in the light of the Goſpell theſe things be not ſo commonly heard of, for the Goſpell thruſteth the Deuill out of his ſeat with all his illuſions. But now he bewitcheth mē much more horribly, namely with ſpirituall ſorcerie and witchcraft. Paule reckneth witchcraft among the works of the fleſh,VVitchcraft. which notwtſtanding, as all mē know, is not a work of fleſhly luſt or lechery, but a kinde of idolatry. For witchcraft couenanteth with the Deuil:Idolatrie. ſuperſtition or idolatrie couenanteth wt God, albeit not wt the true God, but with a counterfet God. Wherfore idolatry is in dede a ſpiritual witchcraft. For as witches doe enchaunt cattel & men, ſo idolaters, that is to ſay, all Iuſticiaries or iuſtifiers of thēſelues go about to bewitch god,Iuſticiaries or iuſtifiers of themſelues. and to make him ſuch a one as they doe imagine. Now, they imagine him to be ſuch a one as will iuſtifie them, not of his mere grace and mercy and through Faith in Chriſte, but in reſpect of their wil worſhipping and works of their owne chooſing, and in recompēce therof wil geue them righteouſnes and life euerlaſting. But whiles they go about to bewitch God, they bewitch thēſelues. For if they continue in this wicked opinion which they cōceiue of God, they ſhall die in their idolatrie and be damned. The workes of the fleſh are well knowne for the moſt part, therfore they ſhall not neede any further declaration. Sectes. By the name of Sects Paule meaneth here, not thoſe diuiſions or contentions which riſe ſometimes in the gouernment of houſholdes or of common weales for worldly and earthly matters: but thoſe which riſe in the Church about doctrine, Faith and workes. Hereſies, that is to ſay, Sectes haue alwayes bene in the Church, as we haue ſayd before in diuers places.The Pope an Archheretike. Notwithſtanding the Pope is an Archhereticke and the head of all heretickes: for he hath filled the world as it were with an huge floud of infinite Sectes and errours. What concord and vnitie was there in ſo great diuerſitie of the Monkes and other religious Orders? No one ſort or Sect of them could agree wt an other: for they meaſured their holines by ye ſtraitnes of their Orders. Hereof it commeth yt the Carthuſian wil needes be counted holier then the Franciſcane,No vnitie or concord in the Popish church. & ſo likewiſe ye reſt. Wherfore there is no vnity of ſpirit, nor concord of mindes, but great diſcord in the papiſticall church. There is no conformitie in their doctrine, faith, religion or ſeruing of God, but all things are cleane contrary. Contrariwiſe, amongſt the Chriſtians the word, faith, religion, ſacramēts, ſeruice, Chriſt, God, hart, ſoule, mind & vnderſtāding are all one and commō to all: and as touching outward conuerſation ye diuerſitie of ſtates, degrees & conditiōs of life, hindreth this ſpirituall concord and vnitie nothing at all, as before I haue ſayd. And they which haue this vnitie of the ſpirit, can certainly iudge of all Sects, which otherwiſe no man vnderſtandeth: As in deede no diuine in yt Papacie vnderſtode, that Paule in this place cōdemneth all ye worſhippings, religiōs, cōtinencie, honeſt conuerſation & holy life in outward appearance, of all ye Papiſts, Sectaries & ſchiſmatikes: but they all thought that he ſpeaketh of the groſſe idolatrie and hereſies of the Gentiles & Turks which manifeſtly blaſpheme the name of Chriſt. Dronkennes, Gluttonie. Paule doth not ſay that to eate & drinke be workes of the fleſh, but to be drūken & to ſurfet, which of all other vices are moſt cōmon at this day. Who ſo are geuen to this beaſtly diſſolutenes & exceſſe, let them know that they are not ſpiritual, how much ſo euer they boaſt them ſelues ſo to be, but they folow the fleſh and performe the filthie workes thereof. Therfore is this horrible ſentence pronoūced againſt them, yt they ſhal not be inheritours of ye kingdom of God. Paule would therfore yt Chriſtiās ſhould flie drunkennes & ſurfetting,Drunkards & ſurfetters. liuing ſoberly & moderately wtout all exceſſe, leſt by pāpering ye fleſh they ſhuld be prouoked to wā tonnes: As in deede after ſurfetting & belly cheare, the fleſh is wont to waxe wanton, & to be inflamed wt outragious luſt. But it is not ſufficiēt only to reſtraine this outragious wātonnes & luſt of the fleſh which foloweth drūkennes & ſurfetting or any maner of exceſſe, but alſo ye fleſh when it is moſt ſobre & in his beſt tēperance muſt be ſubdued & repreſſed, leſt it fulfill his luſtes & deſires. For it oftentimes cometh to paſſe that euē they which are moſt ſobre,The moſt ſobre and temperate are many times moſt aſſailed vvith tentations. are tempted moſt of al: As Hierom wryteth of himſelfe: My face ſayth he, was pale wt faſting, & my minde was enflamed wt fleſhly deſires in my cold body, and although my fleſh was half dead alredy, yet yt flames of vnclene luſt boiled wtin me. Hereof I my ſelfe alſo had experiēce whē I was a Mōke. The heat therfore of vncleane luſts is not quēched by faſtīg only, but we muſt be aided alſo by the ſpirite, that is, by ye meditation of Gods word, faith & praier. In deede faſting repreſſeth the groſſe aſſaultes of fleſhly luſt:Hovv the burning heat of luſtes may be quenched. but the deſires of the fleſh are ouercome by no abſtinence from meates an drinkes, but onely by the meditation of the word of God and inuocation of Chriſte.

Verſe. 21. And ſuch like. For it is vnpoſſible to recken vp all the workes of the fleſh.

Verſe. 21. VVherof I tell you, as I haue alſo told you before, that they vvhich doe ſuch things, shall not inherite the kingdom of God. This is a very hard & a terrible ſaying, but yet very neceſſary, againſt falſe Chriſtiās and careles hypocrites, which bragge of the Goſpell, of Faith & of ye ſpirit, and yet in all ſecuritie they performe ye workes of the fleſh. But chiefly the heretickes being puffed vp wt opinions of ſpirituall matters (as they dreame) are poſſeſſed of the Deuil, and altogether carnall: therefore they performe and fulfill the deſires of the fleſh, euen with all the power of the ſoule.An horrible ſentence pronounced by Paule. Therfore moſt neceſſary it was that ſo horrible and terrible a ſentence ſhould be pronounced by the Apoſtle againſt ſuch careles contemners and obſtinate hypocrites (namely that all they which do ſuch works of the fleſh as Paule hath recited, ſhall not inherite the kingdom of God), that yet ſome of them being terrified by this ſeuere ſentence, may begin to fight againſt the workes of the fleſh by the ſpirit, that they accompliſh not the ſame.

Verſe. 22. But the fruits of the ſpirite are loue, ioy, peace, long ſuffering, ſvvetenes, goodnes, faithfulnes, gentlenes or mekenes, temperance. The Apoſtle ſayeth not, the workes of the ſpirite, as he ſayd the workes of ye fleſh, but he adorneth theſe Chriſtian vertues with a more honorable name, calling them the frutes of the ſpirite.The fruites of the ſpirite. For they bring with them moſt excellent frutes and commodities: for they that haue them geue glory to God, and with the ſame doe allure and prouoke others to embrace the doctrine and Faith of Chriſt. Loue. It had bene enough to haue ſayd [Loue] and no more: for loue extendeth it ſelfe vnto all the fruites of the ſpirite. And in the. 1. Cor. 13. Paule attributeth to loue all the fruites which are done in the ſpirite, when he ſayth: Loue is patiēt, curteous, &c. Notwithſtāding he would ſet it here by it ſelfe amongs the reſt of ye fruites of the ſpirit, and in the firſt place, thereby to admoniſh the Chriſtians, that before all things they ſhould loue one an other,Rom. 12.10. geuing honour one to an other, euery man eſteming better of an other then of him ſelfe, and ſeruing one an other, becauſe they haue Chriſt & the holy Ghoſt dwelling in them, & becauſe of the word, baptiſme, & other gifts of God which chriſtiās haue. Ioy. This is the voyce of the Bridegrome and of the Bride, that is to ſay, ſweete cogitations of Chriſt, holeſom exhortations, pleſant ſongs or Pſalmes, praiſes and thanks geuing, wherby the godly do inſtruct, ſtirre vp and refreſh them ſelues.The ſcripture exhorteth vs to reioyce in God. Therefore God loueth not heauines and doulfulnes of ſpirite: he hateth vncomfortable doctrine, heauy and ſorowfull cogitations, and loueth chearfull hearts. For therefore hath he ſent his ſonne, not to oppreſſe vs with heauines and ſorrow, but to cheare vp our ſoules in him. For this cauſe the Prophets, ye Apoſtles, and Chriſt him ſelfe do exhort vs, yea they commaūd vs to reioyce & be glad.The ioy of the ſpirite. Zach. 9. Reioyce thou daughter of Syon, be ioyful thou daughter of Ieruſalem, for behold thy king commeth to thee. And in the Pſalmes it is often ſayd: Be ioyfull in the Lord. Paule ſayth: Reioyce in the Lord alvvaies, &c. And Chriſte ſayeth: Reioyce becauſe your names are vvryttē in heauen. Where this ioy of the ſpirit is, there the heart inwardly reioyceth through faith in Chriſt, wt ful aſſurance that he is our Sauiour and our byſhop, and outwardly it expreſſeth this ioy with wordes and geſtures. Alſo the faithfull reioyce when they ſee that the Goſpell ſpreadeth abrode, that many be wonne to the Faith, and that the kingdom of Chriſt is enlarged. Peace. Both towardes God & men, ye Chriſtians may be peaceable & quiet: not contentious, nor hating one an other, but one bearing an others burden through long ſuffering or perſeuerance:Lōg ſufferāce or perſeuerance. without ye which peace cannot continue, and therfore Paule putteth it next after peace. Long ſuffering or perſeuerance. Wherby a mā doth not only beare aduerſities, iniuries, reproches & ſuch like, but alſo with patiēce waiteth for ye amendmēt of thoſe which haue done him any wrong. When the Deuil cannot by force ouercome thoſe which are tempted, then ſeketh he to ouercome them by long cō tinuance. For he knoweth yt we be earthen veſſels which can not long endure & hold out many knockes & violent ſtrokes: therfore with long continuance of tēptations he ouercometh many. To vanquiſh theſe his cōtinuall aſſaults we muſt vſe long ſufferance, which patiētly looketh, not only for the amendment of thoſe which doe vs wrong, but alſo for the ende of thoſe temptations which the Deuil raiſeth vp againſt vs. Gentlenes. Which is when a man is gentle and tractable in his conuerſation & in his whole life. For ſuch as wil be true folowers of the Goſpel, muſt not be ſharpe and bitter, but gentle, milde, courteous and faire ſpoken: which ſhould encourage others to delite in their company: which can winke at other mens faults, or at leaſt expound them to the beſt: which will be well contented to yelde and geue place to others, contented to beare with thoſe which are froward & intractable, as the very Heathen ſayd: Thou muſt know the maners of thy frend, but thou muſt not hate thē. Such a one was our Sauiour Chriſt, The gentlenes and mildnes of Chriſte. Ex libro Clementis ad Iacobum fratrem Domini. as euery where is to be ſene in yt Goſpell. It is wryttē of Peter that he wept ſo often as he remēbred the ſweete mildnes of Chriſte which he vſed in his daily conuerſation. It is an excellent vertue and moſt neceſſary in euery kinde of life. Goodnes. Which is, when a man willingly helpeth others in their neceſſitie by geuing, lending, and ſuch other meanes. Faith. When Paule here reckeneth faith amongs the fruites of the ſpirit, it is manifeſt that he ſpeaketh not of Faith which is in Chriſte, but of the fidelitie & humanitie of one man towards an other. Herevpon he ſayeth in the .13. Chap. of the firſt to the Cor. that charitie beleueth all things. Therfore he that hath this faith is not ſuſpicious but milde, & taketh all things to the beſt. And although he be deceaued and findeth himſelfe to be mocked, yet ſuch is his patiencie and ſoftnes, that he letteth it paſſe: Briefly he is ready to beleue al mē, but he truſteth not all. On ye cōtrary, where this vertue is lacking, there men are ſuſpicious, froward, waiward, dogged, & ſo neither wil beleue any thing, nor geue place to any body. They can ſuffer nothing. Whatſoeuer a mā ſaith or doth neuer ſo wel, they cauill & ſclander it, ſo yt who ſo ſerueth not their humor, cā neuer pleaſe them. Therefore it is impoſſible for thē to kepe charity, frendſhip, concord & peace wt men. But if theſe vertues be takē away, what is this life elſe, but biting and deuouring one of an other? Faith therfore in this place is, whē one mā geueth credite to an other in things pertaining to this preſent life. For what maner of life ſhould we lead in this world, if one man ſhould not credite an other? Mekenes. Which is when a man is not lightly moued or prouoked to anger. There be infinite occaſions in this life which prouoke men to anger, but the godly ouer come them by meekenes. Temperance, chaſtitie or continencie. This is a ſobrietie or modeſtie in the whole life of man, which vertue Paule ſetteth againſt the works of the fleſh. He would therfore that Chriſtians ſhould liue ſoberly and chaſtly, that they ſhould be no adulterers, no fornicatours, no wantons: and if they cannot liue chaſtly, he would haue them to marrie: Alſo that they ſhould not be contentious or quarellers,Chaſtitie. yt they ſhould not be geuen to drunkennes or ſurfetting, but that they ſhould abſtaine from all theſe things. Chaſtitie or continencie containeth all theſe. Hierome expoundeth it of virginitie onely, as though they that be married could not be chaſt: or as though the Apoſtle did wryte theſe things onely to virgines. In the 1. and .2. Chapt. to Tit. he warneth alſo Biſhops, yong women, and maried folkes both man and wife to be chaſt and pure.

Verſe. 23. Againſt ſuch there is no lavve. The lavv is abolished to the beleuers in Chriſt.In deede there is a lawe, but not againſt ſuch: As he ſayth alſo in an other place. The lavve is not geuen to the righteous man. For the righteous liueth in ſuch wiſe, that he hath no neede of any lawe to admoniſh or to conſtraine him: but without conſtraint of the lawe, he willingly doth thoſe things which the lawe requireth. Therefore the law cannot accuſe or condemne thoſe that beleue in Chriſte. In deede the law troubleth and terrifieth our conſciences, but Chriſt apprehē ded by Faith, vanquiſheth it with all his terrours & threatnings. To them therefore the lawe is vtterly aboliſhed, and hath no power to accuſe them: for they doe that of their owne accord, which the law requireth. They haue receaued the holy Ghoſt by Faith, who wil not ſuffer them to be idle. Although the fleſh reſiſt, yet doe they walke after the ſpirite. So a Chriſtian accompliſheth the law inwardly by Faith (for Chriſt is the perfection of the lawe vnto righteouſnes, to all that doe beleue): outwardly by workes and by remiſſion of ſinnes. But thoſe which performe the workes or deſires of the fleſh, the law doth accuſe and condemne both ciuily and ſpiritually.

Verſe. 24. For they that are Chriſtes, haue crucified the flesh vvith the affections and luſtes thereof. This whole place concerning workes, ſheweth that the true beleuers are no hypocrites. Therfore let no man deceaue him ſelfe. For whoſoeuer (ſayeth he) pertaine vnto Chriſte, haue crucified the fleſh with all the vices and luſtes thereof. For the Sainctes, in as much as they haue not yet vtterly put of the corrupt and ſinnefull fleſh, are enclined to ſinne, and doe neither feare not loue God ſo perfectly as they ought to doe. Alſo they be prouoked to anger, to enuie, to impatiencie, to vncleane luſts, and ſuch like motions, which notwithſtanding they accompliſh not:VVhat it is to crucifie the fle[illegible: 1 letter]h. for (as Paule here ſayeth) they crucifie the fleſh with all the affectiōs and luſts therof. Which thing they do, not onely when they repreſſe the wantonnes of the fleſh with faſting and other exerciſes, but alſo (as Paule ſayd before) when they walke according to the ſpirite: that is, when they being admoniſhed by the threatnings of God, wherby he ſheweth that he will ſeuerely puniſh ſinne, are afeard to commit ſinne: Alſo when they being armed with the word of God, with faith, and with prayer, doe not obey the luſtes of the fleſh. When they reſiſt the fleſh after this maner, they naile it to the croſſe with the luſtes and deſires thereof, ſo that although the fleſh be yet aliue, yet can it not performe that which it would doe, for as much as it is bound both hand and foote, and faſt nailed to the croſſe. The faithfull then ſo long as they liue here doe crucifie the fleſh, that is to ſay, they feele the luſts therof, but they obey them not. For they being furniſhed with the armour of God, that is, with Faith,The armour of God. hope and the ſword of the ſpirite, doe reſiſt the fleſh, and with theſe ſpirituall nailes they faſten the ſame vnto the croſſe, ſo that it is conſtrained to be ſubiect to the ſpirite. Afterwardes when they die they put it of wholy: and when they ſhall riſe againe from death to life, they ſhall haue a pure and vncorrupt fleſh without all affections and luſtes.

The ſixth Chapter.

After the cō mon diuiſion this is the .25. verſe of the former chapter.If vve liue in the ſpirite, let vs alſo vvalke in the ſpirite. THE Apoſtle reckened before amongſt the workes of the fleſh hereſie and enuie, and pronounced ſentence againſt thoſe which are enuious, and which are authors of Sectes, that they ſhould not inherite the kingdom of God. And now, as if he had forgotten that which he ſayd a litle before, he againe reproueth thoſe which prouoke and enuie one an other. Why doth he ſo? was it not ſufficient to haue done it once? In deede he doth it of purpoſe: for he taketh occaſion here to inueigh againſt that execrable vice of vaineglory,Vaineglory a deteſtable vice, and moſt pernicious to the church of God. Tit. 1.7. which was the cauſe of the troubles that were in all the churches of Galatia, and hath bene alwayes moſt pernicious and hurtful to the whole Church of Chriſte. Therefore in his Epiſtle to Titus he would not yt a proud mā ſhould be ordained a Biſhop. For Pride (as Auguſtine truly ſaith) is the mother of all hereſies, or rather the headſpring of all ſinne and confuſion: Which thing all hiſtories as well holy as prophane doe witneſſe. Hovv great a miſchefe vain glory is.Now, vainglory or arrogancie hath alwayes ben a common poyſon in the world, which the very Heathen Poetes and Hyſtorigraphers haue alwayes vehemently reproued. There is no village wherin there is not ſome one or other to be found, that would be counted wiſer, and be more eſtemed then all then reſt. But they are chiefly infected wt this diſeaſe which ſtand vpon their reputatiō for learning and wiſedom. In this caſe no mā wil yeld to an other, according to this ſaying: Ye ſhall not lightly finde a man that vvill yeelde vnto others the praiſe of vvitte and ſkill: Ouide. Horace. For it is a goodly thing to ſee men poynt at one, and ſay: this is he. But it is not ſo hurtful in priuate perſons, no nor in any kind of magiſtrate, as it is in them that haue any charge in the church. Albeit in ciuile gouernment (ſpecially if it be in great perſonages) it is not onely a cauſe of troubles and ruines of common weales, but alſo of the troubles and alteration of kingdoms and Empires: Which thing the hyſtories both of ye Scripture and prophane wryters doe witneſſe. But when this poyſon creepeth into the Church or ſpirituall kingdom, it can not be expreſſed how hurtfull it is. For there is no contention as touching learning, witte, beautie, riches, kingdoms, Empires and ſuch like: but as touching ſaluation or damnation, eternall life or eternall death. Therfore Paul earneſtly exhorteth the miniſters of the word to flie this vice, ſaying: If vve liue in the ſpirit, &c. As if he ſhould ſay: If it be true that we liue in the ſpirite, let vs alſo procede and walke in the ſpirit. For where the ſpirite is, it reneweth men, and worketh in them new motions: that is to ſay, wheras they were before vaineglorious, wrathfull and enuious, it maketh them now humble, gentle and patient. Such men ſeeke not their owne glory, but the glory of God:Rom. 12.10. they doe not prouoke or enuie one an other, but geue place one to an other, & in geuing honour preuēt one an other. Contrariwiſe they yt be deſirous of glory & enuie one an other, may boſt yt they haue the ſpirite and liue after the ſpirite: but they deceaue themſelues, they folow the fleſh and doe the workes thereof, and they haue their iudgement already, that they ſhall not inherite the kingdom of God. Now,Vaineglory a common vice in the church. Math. 9.[illegible: 1 letter]8. 2 Cor. 11 15. as nothing is more daūgerous to the Church then this execrable vice, ſo is there nothing more common: For when God ſendeth forth labourers into his harueſt, by and by Sathā raiſeth vp his miniſters alſo, who wil in no caſe be coūted inferiour to thoſe yt are rightly called. Here ſtraightwayes riſeth diſſenſion. The wicked wil not yeld one heares breadth to ye godly: For they dreame that they farre paſſe them in witte, in learning, in godlines, in ſpirite and other vertues. Much leſſe ought the godly to yelde to the wicked, leſt the doctrine of Faith come in danger. Moreouer, ſuch is the nature of the miniſters of Sathan,The nature of falſe teachers. that they can make a goodly ſhew that they are very charitable, humble, louers of concord, and are indued with other fruits of the ſpirit: alſo they proteſt yt they ſeeke nothing elſe but the glory of God & the ſaluation of mens ſoules: and yet are they ful of vainglory, doing all things for none other ende but to get praiſe and eſtimation among men. To be ſhort, they thinke that gaine is godlines,1. Timo. [illegible: 1 letter].[illegible: 1 letter]. [illegible: 1 word]. [illegible: 1 letter].[illegible: 1 letter]0. Rom 10 1[illegible: 1 letter]. and that the miniſterie of the word is deliuered vnto them that they may get fame and eſtimation therby. Wherfore they can not but be authors of diſſenſion and Sectes. Foraſmuch then as the vaineglory of the falſe apoſtles was the cauſe that ye Churches of Galatia were troubled and forſooke Paule, therefore in this Chapter ſpecially his purpoſe was to ſuppreſſe that execrable vice: yea this miſcheefe gaue the Apoſtle occaſion to wryte this whole Epiſtle. And if he had not ſo done, all his trauell beſtowed in preaching of the Goſpell among the Galathians had bene ſpent in vaine. For in his abſence ye falſe apoſtles,The authoritie of the falſe apoſtles. which were men in outward ſhew of great authority, raigned in Galatia: who beſides yt they would ſeeme to ſeeke the glory of Chriſte and the ſaluation of the Galathians, pretended alſo that they had bene conuerſant with the Apoſtles, & that they folowed their footeſteppes,The falſe apoſtles deſpiſed Paule. ſaying that Paule had not ſeene Chriſte in the fleſh, nor had bene conuerſant with the reſt of the Apoſtles, & therfore they made no accoūt of him, but reiected his doctrine, & boaſted their owne to be true & ſincere. Thus they troubled ye Galathians and raiſed Sectes among them, ſo that they prouoked and enuied one an other: which was a ſure token, that neither the teachers nor hearers liued and walked after the ſpirit, but folowed the fleſh and fulfilled the workes thereof: and ſo conſequently loſt the true doctrine, Faith, Chriſt, and all the giftes of the holy Ghoſt, and were now become worſe then the Heathen. Notwithſtanding he doth not onely inueigh againſt the falſe apoſtles which in his time troubled the Churches of Galatia, but alſo he foreſaw in ſpirite, that there ſhould be an infinite numbre of ſuch euen to the worlds end; which being infected with this pernicious vice, ſhould thruſt them ſelues into the Church, boaſting of the ſpirite and heauenly doctrine, and vnder this pretence ſhould quite ouerthrow the true doctrine and Faith.Such as thruſt them ſelues into the miniſterie. Many ſuch haue we alſo ſeene in theſe our dayes, who haue thruſt them ſelues into the kingdom of the ſpirit: that is to ſay, into the Miniſtery of the word, & by this hypocriſie they haue purchaſed vnto thē ſelues fame & eſtimation that they were great doctours & pillers of the Goſpel, & ſuch as liued in the ſpirite, and walked according to the ſame. But becauſe their glory conſiſted in mennes mouthes and not in God,The ende of vaineglorious teachers. therefore it could not be firme and ſtable, but according to Paules propheſie, it turned to their owne confuſion, and theyr ende was deſtruction.Phil. 3.19. Pſal. 1.4.5. For the vvicked shall not ſtand in iudgement, but shall be taken avvay like chaffe, and ſcattered abrode vvith the vvinde. The ſame iudgement remaineth for all ſuch as in preaching the Goſpell ſeeke their owne profite and not the glory of Ieſus Chriſte. For the Goſpell is not deliuered vnto vs that we ſhould thereby ſeeke our owne praiſe and glory,VVhat vve ought to ſeke in the goſpell. or that the people ſhould honour and magnifie vs which are the Miniſters therof: but to the end that the benefite and glory of Chriſte might be preached and publiſhed, and that the father might be glorified in his mercy offred vnto vs in Chriſt his ſōne,Rom. 1.32. whom he deliuered for vs all and with him hath geuen vs all things. Wherfore the Goſpel is a doctrine wherin we ought to ſeeke nothing leſſe than our owne glory. It ſetteth forth vnto vs heauenly and eternall things: which are not our owne, which we haue neither done nor deſerued: but it offereth the ſame vnto vs, to vs (I ſay) which are vnworthy, and that through the meere goodnes and grace of God. Why ſhould we then ſeeke praiſe and glory therby? He therfore that ſeeketh his owne glory in the Goſpell, ſpeaketh of him ſelfe: And he that ſpeaketh of him ſelfe is a lier and there is vnrighteouſnes in him.Iohn. 7.1[illegible: 1 letter]. Contrariwiſe he that ſeeketh the glory of him that ſent him is true, and there is no vnrighteouſnes in him. Iohn. 7. Paule therfore geueth earneſt charge to all the miniſters of the word, ſaying: If vve liue in the ſpirite, let vs vvalke in the ſpirite, that is to ſay:VVhat it is to vvalke in the ſpirite. Let vs abide in the doctrine of ye truth which hath ben taught vnto vs in brotherly loue and ſpirituall concord: let vs preach Chriſte and the glory of God in ſimplicitie of heart, and let vs confeſſe that we haue receaued all things of him: let vs not thinke more of our ſelues than of others: let vs raiſe vp no Sectes. For this is not to walke rightly, but rather to raunge out of the way, and to ſette vp a new and a peruerſe way of walking. Hereby we may vnderſtand that God of his ſpeciall grace maketh the teachers of the Goſpell ſubiect to the croſſe and to all kindes of afflictions for the ſaluation of them ſelues and of the people:VVhy God layeth the croſſe vpon the preachers of the goſpel. for otherwiſe they could by no meanes repreſſe and beate downe this beaſt which is called vaineglory. For if no perſecution, no croſſe or reproch followed the doctrine of the Goſpell, but onely praiſe, reputation and glory amongſt men: then would all the profeſſors thereof be infected and periſh through the poyſon of vainglory. Ierome ſayth that he had ſeene many which could ſuffer great inconueniences in theyr body and goodes, but none that could deſpiſe their owne praiſes. For it is almoſt impoſſible for a mā not to be puffed vp whē he heareth any thing ſpoken in the praiſe of his owne vertues. Paule notwithſtanding that he had the ſpirite of Chriſte, ſayth that there was geuen vnto him the meſſenger of Sathan to buffette him, becauſe he ſhould not be exalted out of meaſure through the greatnes of his reuelations. Therfore Auguſtine ſayeth very well: If a miniſter of the word be praiſed, he is in daunger. If a brother deſpiſe or diſpraiſe him he is alſo in daunger. He that heareth a preacher of the word, ought to reuerence him for the wordes ſake: but if he be proud therof he is in daunger. Contrariwiſe if he be deſpiſed, he is out of daunger: but ſo is not he which deſpiſeth him. Wherfore we muſt honour our great benefite, that is,Rom. 14.16. that is, of the preaching of the word and receauing of the Sacraments. We muſt alſo reuerence one an other according to that ſaying:Rom. 12.10. In geuing honour one to an other, &c. But wherſoeuer this is done,VVhen men be praiſed, the flesh vvaxeth proud. by and by the fleſh is tickled with vaineglory and waxeth proud. For there is none (no not among the godly) which would not rather be praiſed than diſpraiſed, except perhaps ſome be ſo well ſtabliſhed in this behalfe, that he will be moued neither with praiſes nor reproches: As that woman ſayde of Dauid. 2. Sam. 14. My Lord the king is like an angel of God, 2. Sam. 14.17 vvhich vvill neither be moued vvith bleſſing nor curſſing. Likewiſe Paule ſayth: by honour and dishonour, by euill report and good report, &c. 2. Cor. 6.8, Such mē as be neither puffed vp with praiſe, nor throwne downe with diſpraiſe, but endeuour ſimplie to ſet forth ye benefite & glory of Chriſt, & to ſeeke the ſaluation of ſoules, do walke orderly. Contrariwiſe they which waxe proud in hearing of their owne praiſes,VVho vvalke in order, and vvho do not. not ſeking ye glory of Chriſt but their owne: alſo they which being moued wt reproches & ſclaunders doe forſake the miniſtery of the word, walke not orderly. Wherfore let euery one ſee yt he walke orderly, and ſpecially ſuch as boaſt of the ſpirite. If thou be praiſed, know that it is not thou that is praiſed,Galath. 1.5. but Chriſt, to whō all praiſe & honour is due. For in that thou teacheſt ye word purely & liueſt godly, theſe are not thine own gifts, but the gifts of God: therfore thou art not praiſed but God in thee. When thou doſt acknowledge this, thou wilt walke orderly, & not be puft vp wt vainglory (for what haſt thou that thou haſt not receiued?) but wilt cōfeſſe that thou haſt receaued the ſame of God,1. Cor. 4.7. and wilt not be moued with iniuries, reproches, or perſecution to forſake thy calling. God therfore of his ſpeciall grace at this day couereth our glory with infamie, reproch, mortall hatred, cruel perſecution, railing & curſing of ye whole world:Priuie & open enemies of the Goſpell. alſo wt the contempt & ingratitude euen of thoſe among whō we liue, as wel ye common ſort as alſo ye citizens, gentlemē and noble men (whoſe enimitie, hatred & perſecution againſt ye goſpel, like as it is priuie & inward, ſo is it more dāgerous then the crueltie & outragious dealings of our open enemies) yt we ſhuld not waxe proud of ye gifts of God in vs. This milſtone muſt be hāged about our necke, yt we be not infected wt that peſtilent poyſon of vainglory. Some there be of our ſide which loue & reuerēce vs for ye miniſtery of the word: but where there is one that reuerenceth vs, there be on ye other ſide an hundreth that hate & perſecute vs. Theſe ſpiteful dealīgs therfore, & theſe perſecutions of our enemies, this great cōtempt and ingratitude, this cruell and priuie hatred of them among whom we liue, are ſuch pleaſant ſights and make vs ſo mery, that we eaſily for get vainglory. Wherfore, reioyſing in ye Lord who is our glory, we remaine in order.VVe muſt not be proud of our ſpirituall giftes. Luke. 12.4[illegible: 1 letter]. Epheſ. 4.12. Thoſe gifts which we haue, we acknowledge to be ye gifts of God & not our owne, geuen for ye edifying of ye body of Chriſt: Therfore we be not proud of thē. For we know that more is required of thē to whō much is cōmitted, then of thē which haue receiued but litle. Moreouer we know yt there is no reſpect of perſons before God.Actes 10.34. Therfore a pore artificer faithfully vſing the gift which God hath geuen him, pleaſeth God no leſſe than a preacher of the word: for he ſerueth God in ye ſame faith and with the ſame ſpirit. Wherfore we ought no leſſe to regard ye meaneſt Chriſtians, than they regard vs. And by this meanes ſhall we continue free from the poyſon of vainglory, and walke in the ſpirit. Contrariwiſe the fantaſtical ſpirits, which ſeeke their owne glory,Vainglorious ſpirites. the fauour of men, the peace of the world, the eaſe of the fleſh, & not the glory of Chriſt, nor yet ye health of mens ſoules (although they proteſt yt they ſeeke nothing elſe) cā not chooſe but diſcouer thēſelues in commending their owne doctrine and induſtrie & diſpraiſing other mens, & all to get them a name & praiſe. Theſe vaineglorious ſpirites do not reioyce & glory in the Lord: but then do they glory, then are they ſtout and hardy when they are magnified of the people. Whoſe hearts they win by wonderfull ſleights & ſubtelties: for in their words, geſtures & wrytings they can coūterfet & diſſemble al things. But when they are not praiſed and commended of the people, then be they the moſt fearful men in ye world: for they hate & ſhunney croſſe of Chriſt and perſecution. On the contrary, when they are praiſe and magnified (as I ſayd) none are ſo ſtout, no Hector, no Achilles ſo bold and hardy as they. Such a ſlie & crafty beaſt therfore is fleſh, that for no other cauſe it forſaketh his function, corrupteth true doctrine, and breaketh ye cōcord of the church, then only vpon this curſed vainglory. Therfore it is not wtout cauſe that Paule ſo ſharply inueigheth againſt it both here and in other places,Galath. 4.17. as before in the .4. Chap. They are (ſayth he) ielous ouer you amiſſe: yea they vvould exclude you from me, that ye should altogether loue them: that is to ſay, they would diſcredite me that they themſelues might be famous. They ſeke not Chriſtes glory and your ſaluation, but their owne glory, my reproch and your bondage.

Verſe. 26. Let vs not be deſirous of vainglory. Which is to glory, not in God (as I haue ſaid) but in lies, in the opinion, liking & eſtimatiō of the people. Here is no right foūdation of true glory, but a falſe foūdation, & therfore impoſſible long to ſtād. He that praiſeth a mā as he is a mā, is a lier: for there is nothing praiſe worthy in him, but all thīgs are worthy of cōdēnatiō.Rom. 3.25. Therfore as touchīg our perſon, this is our glory, yt all mē haue ſinned & are gilty of euerlaſting death before god. But ye caſe is otherwiſe whē our miniſtery is praiſed.The praiſe of the perſon & of the miniſterie. wherfore we muſt not only wiſh, but alſo to the vttermoſt of our power endeuour yt mē may magnify it & haue it in due reuerence: for this ſhal turne to their ſaluation. Paul warneth ye Rom. that they offend no mā:Rom. 14.16. to the end, ſayth he, that our cōmodity be not euil ſpoken of: And in an other place: that our miniſtery be not reprehēded. 2. Cor. 6.3. Therfore when our miniſtery is praiſed, we be not praiſed for our owne perſons ſake, but (as the Pſalme ſayth) we are praiſed in God and in his holy name.

Verſe. 26. Prouoking one an other, and enuying one an other. The effect and fruite of vaineglory.Here he deſcribeth the effect and frute of vaineglory. He that teacheth any errour, or is an authour of any new doctrine, cā not but prouoke others: and when they doe not approue and receaue his doctrine, by and by he beginneth to hate them moſt bitterly. We ſee at this day with what deadly hatred the Sectaries are inflamed againſte vs, becauſe we will not geue place to them and approue their errours. We did not firſt prouoke them, nor ſpredde abrode any wicked opinion in the world: but rebuking certaine abuſes in the church, and faithfully teaching the article of Iuſtification, haue walked in good order.Galath. 2.5. But they forſaking this article, haue taught many things contrary to the word of God. Here, becauſe we would not loſe ye truth of the Goſpell, we haue ſet our ſelues againſt them, and haue condemned their errours: which thing, becauſe they could not abide, they did not onely prouoke vs firſt without cauſe, but alſo doe ſtill moſt ſpitefully hate vs, and that vpon no other occaſion but onely vppon vaineglory: for they would gladly deface vs that they alone might rule and raigne: For they imagine that it is a great glory to profeſſe ye Goſpel, wheras in deede there is no greater ignominie in ye ſight of the world.