William Perkins on Galatians 5:6-26

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.