Chapter 5: Verses 13–18
Therefore let all men fly from the religion of the papist, as if they would fly from an army of Spaniards or Turks.
Contrariwise, they that would provide well for themselves and their posterity and plant themselves in a good estate must take this course.
They must consider that there is a city of God in heaven, the gates and suburbs whereof be upon the earth in the assembles of the church; that this city has many rooms and habitations and many liberties; that the law whereby this city is ruled is the whole Word of God, specially the doctrine of the gospel. In this city there is all happiness, and out of it there is nothing but woe and misery. Enter therefore into the suburbs of this city of God. As you profess the gospel, so subject your minds and consciences and all your affections to it and be doers of it in the exercise of faith, repentance, new obedience. Thus shall you have a good estate in Christ and joyful habitation in heaven.
Chapter 5: Verses 13–18 13 For brethren, ye have been called to liberty: only use not your liberty as an occasion to the flesh: but by love serve one another.
The first part of the epistle touching the faith of the Galatians is ended. And here begins the second part touching a good life, and it continues from this verse to the eleventh verse of the sixth chapter.
In it Paul does two things. First he propounds the sum of his doctrine, and then after makes a particular declaration of it. The sum of all is propounded in this thirteenth verse in which Paul sets down the ground of all good duties and then two main rules of good life.
The ground is in these words: "Brethren, ye have been called to liberty." And it must be noted that as these words are the foundation of that which follows, so are they also the reason of that which goes
before, and therefore Paul says, "For brethren," etc. The two rules are in the words following: one in these, "Use not your liberty as an occasion to the flesh"; the other in these, "Do service one to another by love."
In the ground of all good duties, namely, the calling to liberty, four things are to be considered. First, who calls. Secondly, who are called. Thirdly, what is the calling of God. Fourthly, why it is here mentioned by Paul.
To the first, who calls? I answer, God the Father in Christ by the Spirit, for He is absolute Lord of all His creatures. And therefore He may call out of the kingdom of darkness into His own kingdom whom He will. And it is God alone that "calleth the things that are not as though they were" (Rom. 4:17).
The second is, who are called? Answer. All they that any way answer the calling of God, for Paul says indifferently of all the Galatians that they were "called." Now men answer the calling of God, some in profession, some in heart, and some in both. And all these are said to be called, yet with some difference. The calling of God is directed first of all and principally to the elect. And then, in the second place, it pertains to them which are not elect because they are mixed in society with the elect. And hence arises a distinction of the calling of God; sometime it is operative because God signifies and withal works
His will in the elect. Sometimes again in respect of others it is only significative, when God reveals His will to men, but spares to work it for just causes known to Himself.
The third point is, what is the calling to liberty? Answer. An action of God, translating men from the kingdom of darkness to His own kingdom. It has two parts: invitement and admission. Invitement is when God offers remission of sins and life everlasting to them that
believe, outwardly by the preaching of the gospel, inwardly by the inspiration of heavenly desires. Admission is when men are entered into the kingdom of grace. And it is either outward or inward.
Outward admission is made in baptism. Inward admission is when men are taken out of old Adam and by faith engrafted into Christ.
For by this insition into Christ, men are made real members of God's kingdom.
The last question is, why Paul mentions the calling to liberty in this place? Answer. It is the ground of all comfort; by it Paul comforts the Corinthians (1 Cor. 1:9). Again, it is the ground of good life.
Therefore Peter says, "Be ye holy, as he that hath called you is holy"
(1 Peter 1:15). And Paul, "Walk worthy the calling wherewith he hath called you" (Eph. 4:1). If the calling of God do not move us to amendment of life, nothing will do it.
We in England have heard the calling of God more than forty years.
And yet very few of us are moved to change and amend our lives.
This shows our atheism and unbelief. Here is almost nothing but heaving, shoving, and lifting for the world. Some are held captives of their covetousness; some, of their pride; some, of their damnable and fleshly lusts. And all this shows that few or none so much as dream of a calling to spiritual liberty.
The first rule follows: "Only use not your liberty, as an occasion to the flesh."
The Sense. "Flesh"—hereby the papists understand sensuality or carnal appetites. But hereby is meant the corruption of all the powers of the soul, even of reason and conscience. Paul says that "the wisdom or understanding of the flesh is enmity to God" (Rom. 8:7).
Fleshiness therefore pertains to the understanding. Again, he says of some that "they are puffed up in the mind of the flesh" (Col. 2:18),
and he wills the Ephesians "to be renewed in the spirit of their minds" (Eph. 4:23).
The meaning then of the rule is this: Use not the benefit of spiritual liberty as an occasion to the flesh to live according to the flesh. Here I consider three things: What is the abuse of liberty? Where is this abuse to be found? And what is the right use thereof?
The first question is, what is the abuse of Christian liberty? Answer.
To use it as an occasion of fleshly and carnal liberty. And that is done three ways. The first is when men make more things indifferent than
God ever made. Thus the Corinthians used fornication as a thing indifferent (1 Cor. 6). To many in these days, drunkenness and surfeiting is but a thing indifferent. Men use[d] not to distinguish a thing indifferent and the use of it. But they commonly think that if the thing be indifferent in itself, then also the use of it is indifferent.
Thus all abuse of meat, drink, apparel, all rioting and gaming, dicing and carding, etc. are excused by the name of things indifferent.
Secondly, our liberty is abused by an immoderate use of the gifts of God. The use of them is immoderate three ways. First, in respect of time, as when Dives fared deliciously and was arrayed in rich attire every day. Thus many gentlemen and others offend when they turn recreation into an occupation. Secondly, the gifts of God are immoderately used in respect of themselves, as when men exceed in eating and drinking, as the prophet says, "Adding drunkenness to thirst" (Deut. 29:19). Thirdly, in respect of the callings and conditions of men. For every man is to use the gifts of God according to his place and condition. They then offend that being but mean persons and living by trades, yet for their diet and apparel are as great gentlemen and gentlewomen.
Thirdly, liberty is abused when the blessings of God are made instruments and (as it were) flags and banner to display our riot, vanity, ostentation, pride. For this cause sundry things, whereof some are indifferent in themselves, are condemned (Isa. 3:16).
The second question is, where is this abuse? Answer. Even among us in England. It is the fashion of men to take unto themselves a toleration of sinning—some, upon the patience of God; others, upon the doctrine of the gracious election of God, saying that they will live as they list because if they be elected to salvation they shall certainly be saved whatsoever they do. And some there be that take occasion to continue in their sins upon the mercy of God in the death and passion of Christ. A certain dweller in this town of Cambridge made away himself. In his bosom was found a writing to this effect, that God did show mercy on great grievous and desperate sinners. And therefore he said that he hoped of mercy though he hanged himself.
Of this mind are many ignorant persons who persevering in their sins yet persuade themselves of mercy because they have heard that Christ died for mankind. And thus the death of Christ is as it were a license or letters patent to commit sin. Again great is the abuse of meat, drink, and apparel. To Elijah there came an angel and said,
"Arise and eat" (1 Kings 19:7), but to the men of our days there had need come an angel and say, "Cease to eat, cease to drink, cease to game."
The third question is, what is the right use of Christian liberty?
Answer. It stands in two things. First of all, we ourselves must be renewed and sanctified. "To the pure all things are pure" (Titus 1:15).
The person must first please God before the action can please Him.
The second is that beside the lawful use of the creatures we must have a spiritual and holy use of them. The lawful use of the creature I call the politic use thereof commonly allowed and taken up among
men. The spiritual use is whereby we receive and use the creature as from the hand of God the Father in Christ according to His will and word. And the godly are not to separate the one use from the other, but are bound by virtue of the third commandment to take up a holy use of every gift of God. When Noah came out of the ark, so soon as he set foot upon the earth he built an altar, offered sacrifice, and called on the name of God, not only for this end to worship God but also to sanctify the earth and all the creatures of God unto His use.
The like did Abraham when he came into the land of Canaan. And to this end we must observe five rules. The first, that the creatures of God must be sanctified by the word and prayer (1 Tim. 4). The word must show us what we may do. And prayer obtains the doing of it.
The second rule: We must be circumspect lest we sin in the use of the creatures. In this respect Job sends for his children after they had feasted together, and he sanctifies them (Job 1:5). The third rule: We must use the gifts of God with thanksgiving (Rom. 14:6). Commonly in these days there is no feasting or rejoicing unless all memory of God be buried. For that is said to breed melancholy. The fourth rule:
We must suffer ourselves to be limited and moderated in the use of our liberty, partly by the law of the magistrate, and partly by the law of charity in the case of offence. I say in the use because liberty itself is inwardly in the conscience. And the use of it is often in the outward action, and therefore under the order of human law. The fifth rule: Our liberty must be used for right ends, as namely the glory of God (1 Cor. 10:31), the preservation of nature, and not the pampering of the flesh (Rom. 13:14), and the good of our neighbor
(Rom. 12:13).
Make conscience to observe this rule, and the rather because the holy and spiritual use of Christian liberty is a sign and token that thou art in the kingdom of God and a true member thereof. As on the contrary, the abuse of God's blessings shows you to be still in the
kingdom of darkness. When men sell things of great worth for a little value, and then afterward give themselves to rioting and spending, we commonly say that they are thieves and no right owners of the goods which they sold. The like may be said of them that abuse spiritual liberty, that they are but usurpers and no right owners of it.
Lastly, it must be observed that this rule has two branches. The first is that we must not minister to the flesh any occasion of sinning. The second is that we must give no occasion of sinning by means of Christian liberty.
The second main rule follows: "Serve one another by love." For the right conceiving of it, I will propound three questions. The first is, why is this rule propounded in this place? Answer. It sets down the end of all apostolic doctrine as Paul shows, "The end of the commandment is love out of a pure heart, good conscience, faith unfeigned" (1 Tim. 1:5). Here men commonly understand by the commandment, the moral law. That is indeed a truth but it is not the meaning of the place. In the third verse Paul sets down a commandment or a denunciation unto Timothy that he and the pastors of Ephesus teach no other doctrine but the doctrine of the apostles. Then in the fifth verse he propounds the sum and substance or end of the foresaid commandment. In the eighteenth verse after a long anantapodaton he enjoins Timothy to observe it carefully. So then the end of all sound doctrine is love out of a pure heart. And all our preaching must tend to this.
The second question is, what is the love of our neighbor specified in this rule? Answer. It is an affection renewed whereby we are moved to wish well to our neighbor in the Lord. I say an affection to confute
Lombard who says that love is not a habit in us (as other virtues are) but the Holy Ghost. I say, it is an affection renewed to confute the
papist who teaches that we have the true love of God and our neighbor by nature, and that we want nothing but the second act or the exercise of love, which they say is from grace. Further I add that love inclines us to wish well to our neighbor. For this is the formal and proper effect of love, and all this is done when we think well, speak and do well, and that in respect not only of the body but also in respect of the soul of our neighbor. Lastly I say that love to our neighbor must be in the Lord. Because we are to love him in respect that he is a creature of God and bears His image, and not in respect of honor, profit, or pleasure which we receive from him. Love for such ends is self-love.
The third question is, what is the use of love? Answer. It serves to make us serviceable to our neighbor. "Love seeks not her own things"
(1 Cor. 13). Christ was servant to His enemies in bearing their sins upon the cross. Paul that was "free from all" became a "servant of all," to "win some" (1 Cor. 9:19). To Christ we are to do service. And he has put our neighbor in His stead, so as that which is done to our neighbor shall be done to Him. Our neighbor therefore must be served of us, and this is not against our liberty. For we are free inwardly in conscience, yet in the outward use of our liberty we must be servants to men.
The Use. If we examine our lives by this rule, we shall find that there is very little power of religion among men. There are six sorts of men that live in the breach of this rule. The first are usurers, who lend for advantage when they should lend freely to them that are in need; these serve themselves and make a prey of all. The second sort are engrossers, who gather in commodities to enrich themselves. The third sort are idle persons of what degree soever, that spend their time in eating, drinking, sleeping, gaming. Such are but unprofitable burdens of the earth. To this sort I refer beggars and vagabonds. The
fourth sort are riotous persons that use to go from alehouse to alehouse, from tavern to tavern, and misspend that whereby they should maintain their families and be serviceable to their country.
The fifth sort are tradesmen, who in their dealings use lying, dissembling, fraud, injustice. They seek nothing but their private advantage. And this kind of men abounds in the world. The last sort are drowsy and carnal Protestants, who only seek the things of this world and never so much as give good example to servants or children or any good counsel. Beside all this it is the common fault of the world, for men to serve themselves, according to the common saying, "Every man for himself, and God for us all." And the best men that are, if they examine themselves, shall find that they fail many ways and come short in the duties of love to men with whom they live.
This being so, we are to acknowledge before God this main offence of ours and to entreat for pardon of it for Christ's sake. And ever hereafter to change our lives, and to reform them according to this rule. And that is done on this manner. Every man has or ought to have two callings: a general and a particular. The general is whereby we are called to be Christians. In this calling we are to do good to all men by teaching, admonishing, exhorting, and by example of good life. A particular calling whereby men are called to some estate of life in the family, church, or commonwealth. And according to the several conditions of particular callings must every man in his place do the best good he can. The magistrate must use his office, first for the maintenance of the gospel, and then for the execution of justice.
The minister must preach sound religion in love of the souls of men.
The master of the family must cause his household to embrace the gospel and frequent the exercises of religion. Lastly, every man that is in a trade or office must apply himself to the uttermost of his power to do all he can for the good of his country. And he must so
deal that he may be helpful to all with whom he deals and hurtful to none. We are or should be "trees of righteousness"—our fruit must be meat for others, and our leaves, for medicines. We must be as candles that spend themselves to give light to others.
14 For all the law is fulfilled in one word, which is this, thou shalt love thy neighbor as thyself.
"Fulfilled"—comprised (Rom. 13:9). "One word"—one precept. For the Holy Ghost calls precepts, "words." It may be demanded how the whole law shall be fulfilled in the love of our neighbor? Answer. The love of God and the love of our neighbor are joined together, as the cause and the effect. And the love of God is practiced in the love of our neighbor. For God that is invisible will be loved in the person of our neighbor whom we see and with whom we converse. And the first commandment of the law must be included in all the commandments following. And thus the love of God is presupposed in every commandment of the second table. He therefore that loves his neighbor loves God also.
"Thou shalt love"—understand both the affection and the duties of love. "Thy neighbor"—any one that is near unto us in respect of man's nature (Isa. 58:7), though he be our enemy, yet if by any occasion he be offered unto us of God, he is our neighbor.
"As thyself"—these words signify not the measure of our love, as though we should love ourselves in the first place, and then our neighbor in the second place, for there are some cases in which we are to love our neighbor more than ourselves. As for example we are more to love the soul of our brother than our temporal life, and a good subject is more to love the life of his prince than his own life.
Here then the Holy Ghost signifies what must be the manner of our love; the word "as" signifies not quantity but quality, and that we are
as truly and earnestly with love to embrace our neighbor as ourselves.
The Scope. The words contain a reason of the second rule, which may be framed thus: To serve our neighbor in duties of love is the keeping of the whole law. Therefore this service must carefully be performed.
The Use. Here we see that the end of a man's life is to serve God in serving of man, for this is the sum of the whole law. Servants are commanded in serving their masters to serve God and to do whatsoever they do as unto God (Col. 3:23). And so every man in his place, in dealing with men, must so deal as if he were to deal with God Himself. Therefore most men profane their lives when they make the scope and drift thereof to be the getting of riches and honors. And though they have great charges, that is no excuse, for the principal end of our living here is to perform service to men, and in this service to do homage to God, for which homage God will give the honor and riches which He sees convenient for us.
Secondly, here we may observe what is true religion and godliness, namely, to love and serve God in serving of man. "He that saith he loves God and yet hates his brother is a liar" (1 John 4:20). And hence it follows that to live out of all society of men, though it be in prayer and fasting (after monkish fashion), is no state of perfection, but mere superstition. For that is true and perfect love of God that is shown in duties of love and in the edification of our neighbor. Again, the hypocrisy of sundry Protestants is here discovered. If they come to the church and hear sermons and frequent the Lord's Table, they think they may do afterward what they will; and many such are frequenters of taverns and alehouses and are given to riot and licentiousness. But it is not enough for you to be holy in the church.
You may be a saint in the church and a devil at home. True religion is
that which shows itself in your private house, private dealings, and in the course of your own life—such as thou art in your particular calling, such are you in deed and truth what shows soever you make before men.
15 If ye bite and devour one another, take heed that ye be not consumed one of another.
The Sense. "If ye bite"—here Paul alludes to the fashion of wild beasts, as lions, wolves, etc. And by "biting" we are to understand all injuries in words, as railing, cursing, slandering, backbiting, etc.
"Devour"—here Paul understands all injuries in deed or violence, even to the shedding of blood. "Take heed lest"—here Paul signifies that contentions and dissensions breed the destruction and desolation of the church.
The Scope. These words are a second reason of the second rule, drawn from the dangerous effect of the contrary, thus. Contentions breed the desolation of the church. Therefore do service one to another by love.
The Contents. In the words Paul delivers three things. The first is that there were grievous contentions in the church of Galatia. The like also were in the church of Corinth (1 Cor. 3). The causes of the former contentions were difference in points of religion. Some of the Galatians (no doubt) withstanding circumcision, and the most of them standing for it. For hereupon great were the dissensions of the churches in Judea (Acts 15:2). Observe then that unity is not an infallible and an inseparable mark of the church of God. Unity may be out of the church, and dissension in the church, as here we see. It may be objected that there is peace in the kingdom of God and that there the wolf and the lamb dwell together (Isa. 11). Answer. This is but in part verified in the kingdom of grace upon earth. And it is fully
accomplished in the kingdom of glory in heaven. Again, it may be alleged that the church is the company of them that truly consent in one and the same faith. Answer. That is properly meant of the catholic church. But the case is otherwise in particular churches where true believers are mixed with hypocrites, whereupon arises much dissension. And of true believers, some are more carnal than spiritual. And that is another cause of dissension (1 Cor. 3:3).
The second point concerns the quality of these dissensions. When Paul says, "If ye bite and devour," etc., he signifies that they were fierce and violent. And such commonly are dissensions for religion, as appears by the persecution in Queen Mary's days, the heat whereof nothing could slake but man's blood. Again, he signifies in these very words that they were brutish and beastlike, more beseeming wolves, lions, dogs, than men. This must teach us to detest railing, cursing, evil-speaking, fighting, unless it be in the case of necessary defense, for by these actions we degenerate to the condition of beasts and repel from us the work of grace. For Christ of lions, wolves, bears has made us His sheep and lambs (Isa. 11).
The third point is touching the effect of contention, and that is the ruin and desolation of the church. The division of the members among themselves is the dissolution of the whole body. Differences in points of religion breed doubting. Doubting hinders faith and invocation and the free course of the gospel. And where these be hindered, the church goes to decay. And by reason of the dissensions that be in these last days, many live as atheists and will be of no religion.
By this we are to be admonished to study and to use all means to maintain Christian peace and concord (Eph. 4:3). To this end we must remember one general rule: "Have peace with all men" (Rom.
12:18). And withal we must observe the cautions which Paul adds; one is, "if it may be" with good conscience, for there are some with whom there is no peace unless we soothe them in their vices, or deny our religion, either in whole or in part. The second is, "if it lie in you," for sometimes men are accused and must of necessity defend themselves. These two cautions observed, "peace must be had with all men."
It may then be demanded, why do not the Protestants make a pacification with the papists? Answer. We are content so to do in respect of civil society, but not in respect of religion. We have a commandment to the contrary: "Come out of Babylon my people, and touch no unclean thing" (Rev. 18:4; 2 Cor. 6:17). Where a pacification is made, both the parts must yield somewhat. But we may not yield in any point of our religion to the papists. In an instrument of music, the strings out of tune are set up or set down to the rest. And the strings that are in tune are not stirred. Even so the papists are to turn to us, we are not to turn to them, our religion being the doctrine of the prophets and apostles.
"Peace" is threefold: church peace, civil peace, and household peace.
All these are to be maintained. Touching church peace, I give three rules. The first is that for the ending of differences in religion there must be conferences in a free or Christian council. "The spirit of the prophets is subject to the prophets" (1 Cor. 14:32). When there arose differences in the churches of Judea, "the apostles and elders came together to inquire of the matter" (Acts 15:6). And this is a thing much to be desired in these days, specially in these western parts of the world. It may be demanded, why did not the Protestants join with the papists at the Council of Trent? Answer. From the first session it was more than six years before any safe conduct was given to the Protestants. And at their appearing in the council, exception
was taken against their letters, and they dismissed. And when they appeared the second time upon new safe conduct, the council was the next day rejourned for two years. And when safe conduct was given the third time, the Protestant princes refused to send their divines because they had been twice mocked. Moreover, the council was not a free council because the pope himself was both party and judge.
The second rule. There must be a Christian toleration one of another (Eph. 4:2). Here that we mistake not, I propound two questions. One is, in what there must be a toleration? Answer. A toleration presupposes an error or defect in our brother. An error is either in judgment or in manners. An error in judgment is either in the foundation of religion or beside the foundation in lighter matters. If the error be in the foundation, there is no toleration of it. If it be in some lesser matter, a toleration is to be used according to the rule of the apostle: "If you be otherwise minded, God will reveal it" (Phil.
3:15). When others see not that which we see, we must not presently condemn them, but tolerate their ignorance till God reveal His truth unto them. Again, errors in manners be of two sorts: some without offence, as hastiness, frowardness, vain gloriousness, etc. These we must tolerate (Prov. 19:11); and others with open offence, and such admit no toleration (1 Cor. 5:11).
The second question is, to what end we must tolerate the infirmities and ignorance of our brethren? Answer. Toleration must tend to the good and edification of men (Rom. 15:2). We must not so tolerate as that we approve of the least vice or betray the least part of God's truth.
It may here be demanded, whether there may not be a toleration for popery? Answer. No. The toleration of two religions in one kingdom
is the overthrow of peace. Again, popery is a religion both heretical and schismatic. It may be said that faith and conscience is free. I answer, though faith in the heart and conscience in itself be free in respect of man's authority, yet is not the publishing of faith and the profession of conscience free in like sort, but it stands subject to the power of the magistrate.
The third rule. Every man in his place, specially teachers, must set themselves to build the church (Jude 20; Eph. 4:12). Indeed the truth is to be defended. But mark how. The truth must be confessed, when time and occasion serves, without opposition. This done, all contentions laid aside, we must set ourselves to build the church.
And the rather ministers of God's word in England must remember this, because while we are striving among ourselves in sundry points of difference, the papist our common enemy gets ground.
Touching civil peace, it must be remembered that the peace and good estate of Jerusalem stood in this, that it was made the seat of God's sanctuary and the throne of justice (Ps. 122). When the ark was in the house of Obed-Edom, all things prospered with him. Now in the New Testament, the preaching of the gospel, invocation of God's name, with the use of the sacraments, come in the room of the sanctuary. Civil peace then is maintained when men yield subjection to the gospel of Christ, which brings peace to all that receive it.
Touching household peace, I give two rules. One is that governors of families must urge and compel all under them to admit (at the least outwardly) the practice of religion in the exercises of faith, repentance, new obedience. Thus did Abraham (Gen. 17) and Joshua
(Josh. 24). They that do not first of all consent in Christ cannot consent among themselves. Secondly, it must be observed that a family is the school of God in which He will exercise our faith,
invocation, love, patience, longsuffering, etc. And there is more virtue to be seen in the well-ordering of a family than in the pretended holiness of monkish cloisters.
Thus we see how we are to maintain the virtue of the Spirit in the bond of peace. For the better enforcing of this duty, Paul gives seven reasons: one body, one Spirit, one hope of eternal life, one Lord, one faith, one baptism, one Father of all (Eph. 4:4–6). It may be said, we are at peace, what needs all this ado? Answer. The peace of many is peace in drunkenness (called good fellowship), peace in profaneness and wickedness. This is the devil's peace where he bears the sway.
The peace of which I now speak is in the Lord and in the true worship of God. Of which read Isaiah 2, where men are said hand in hand to go up to the mountain of the Lord that they may hear His will and jointly obey it.
16 Then I say, walk in the Spirit, and ye shall not fulfill the lusts of the flesh.
The Scope. Here Paul returns to the first rule (v. 13) and shows the way how it is to be observed, thus: "If ye walk in the Spirit, ye shall not fulfill the lusts of the flesh." And when the lusts of the flesh are not fulfilled, there shall no occasion be given to the flesh by the use of Christian liberty.
The words contain two parts: a rule, "walk in the Spirit"; and the benefit that comes by the rule: "Ye shall not fulfill the lusts of the flesh."
In the rule I consider two things: what is the Spirit, and what is walking. The Spirit is the gift of regeneration, lost by Adam, restored by Christ. I say it is a gift, and this gift is termed by the name of "the Spirit," because the Spirit works it immediately in us from the Father
and the Son. Again, I say it is a gift of regeneration to make a distinction between it and civil virtue. For there is a gift of regeneration which mortifies corruption, and a gift of restraint which serves only to keep in corruption. Of this second kind are all civil virtues in natural and heathen men, and not of the first. Joseph is chaste, and so was Xenocrates. Joseph's chastity is a part of regeneration and proceeds from the Spirit here mentioned, but the chastity of Xenocrates is not so, proceeding only from the general providence of God and not from the Spirit of sanctification. The like I say of all other civil virtues.
More plainly, the Spirit is a divine nature, quality, or condition, whereby we are made conformable to Christ in righteousness and holiness.
The Spirit has five properties. The first, that it is a rich and liberal grace of God. For it contains in it the seed of all virtues and all necessary graces of God because it comes in the room of original sin, which contains in it the seeds of all vices or sins.
The second is the largeness of it, for this Spirit is in all the powers of them that are regenerate, that is, in the mind, conscience, will, affections, and in the sensual appetite (1 Thess. 5:23). And he that is sanctified in one part is sanctified in all. Hence it follows that they which have plenty of illumination without change of affection and life are indeed carnal and not spiritual.
The third property is sincerity, for the grace of God is without falsehood or guile (Ps. 32:1). Hence arises the difference between the godly man and a hypocrite, between the works of nature and the works of grace. There are men that in distress desire the assistance and favor of God. And they do it without the Spirit of God. For they do it deceitfully, desiring God's favor not for itself but in respect of
some evil from which they would be delivered, as the mariners in Jonah and Pharaoh did. Again, there are men that mourn for their sins without the Spirit of God. For there is much falsehood in their mourning because they mourn for sin in respect of the punishment thereof, and not in respect of the offence of God. Lastly, there are that pretend a love to God and yet want the Spirit, for they love God in respect of His benefits, as Saul loved God for a kingdom; such love is mercenary and a work of nature, whereas the love which is from the Spirit makes us love God for Himself.
The fourth property is excellency, for the Spirit of grace in Christians is more excellent than the grace of creation in two respects. First, in respect of the beginning thereof. For the Spirit is from Christ the second Adam, both God and man. The grace of creation should have been conveyed unto us from the first Adam, but a mere man, if he had stood. Secondly, in respect of constancy, for God gave to Adam the will to persevere if he would. He gives further to believers both the will to persevere and the deed.
The fifth property is liveliness, whereby the Spirit is effectual in operation. Elihu says that the Spirit compelled him and was in him as a vessel of new wine, which must have a vent (Job 32:18–19). Of the operation of the Spirit, I deliver three things. The first, that the Spirit works in and by the word of God, which therefore is called "the ministry of the Spirit" (2 Cor. 3:8). The second, that the Spirit works by certain degrees. The first degree and the very first beginning of His divine operation is to make us feel in what great need we stand of Christ and to desire to be reconciled and turned unto God. This is the first motion of the Spirit in us. And they which want this have nothing as yet of the grace of God in them. The third, that the whole work of the Spirit may be reduced to three actions. The first is to cast down everything in us that exalts itself against God (2 Cor. 10), as
namely, to beat down erroneous reason and rebellious affection, and to put a man out of heart with his chief delights and with his own self. The second action is to kindle in our hearts a care and desire of reconciliation with God in Christ. Hence the Spirit is called "the spirit of grace and supplication" (Zech. 12). The third action is to write the law in our hearts. And that is done by putting a new light of knowledge into the mind and new inclinations into the will and affections.
Thus much of the Spirit. "Walking in the Spirit" is to order our lives according to the direction and motion of the Spirit. For as the Spirit renews our nature within, so it makes us to change and renew our actions in three respects. First, it makes us put a further beginning to our actions than nature can afford, causing us to do them in faith, whereby we believe that our persons please God in Christ, that our work to be done pleases God, that the defect of the work is pardoned.
Secondly, the Spirit makes us do our actions in a new manner, namely, in obedience to the written Word. Thirdly, it makes us put a new end to our actions, that is, to intend and desire to honor God in the things that we do. For example, a man is wronged by his neighbor. And nature tells him that he must requite evil with evil. Yet he resolves to do otherwise. For (says he) God in Christ has forgiven me many sins. Therefore must I forgive my neighbor. And he remembered that "vengeance is God's," and that he is taught so to ask pardon as he forgives others. And hereupon he sets himself to requite evil with goodness. This is to live in the Spirit.
The Use. By this rule we see that most of us fail in our duties. For many of us professing Christ live not according to the laws of nature in our common dealings. We mind earthly things. And therefore we are carnal. It is a principle with many that if we keep the church, observe the Queen's laws (which are indeed to be observed) and
avoid open and gross sins, we do all that God requires at our hands.
Hereupon to walk in the Spirit is thought to be a work of preciseness more than needs. And they which deem it to be a work of preciseness walk not in the Spirit. And indeed they which have received the greatest measure of the Spirit must say with Paul that they are
"carnal, sold under sin" (Rom. 7:14).
Secondly, this rule tells us that we must become spiritual men, such as make conscience of every sin and do things lawful in spiritual manner, in faith and obedience, and not as carnal men do them carnally. It may be said that ministers of the word must be spiritual men. I answer, if you, whatsoever thou art, are not spiritual, you have no part in Christ (Rom. 8). And the rather, you must be spiritual because a natural man may do the outward duties of religion in a carnal sort.
Thirdly, we must not judge any man's estate before God by any one or some few actions, either good or bad, but by his walking or by the course of his life, which if it be carnal, it shows the party to be carnal.
If it be spiritual, it shows him to be spiritual.
The benefit that arises by the keeping of the rule follows in these words: "You shall not fulfill the lusts of the flesh."
"Flesh"—the corruption of nature, the root of all sins.
"Lusts"—inordinate motions in the mind, will, and affections. Thus largely is lust taken in the tenth commandment, which condemns the first motions to evil.
"Fulfill"—fulfilling is not a simple doing of evil, but the accomplishing of lust with love, pleasure, and full consent of will, as also perseverance in evil by adding sin to sin.
A question. How far does the child of God proceed in the lust of the flesh? Answer. He is assaulted by the lusts of the flesh. But he does not accomplish them. More plainly, there are five degrees of lust: suggestion, delight, consent, the act, perseverance in the act.
Suggestion and delight, whereby the mind is drawn away, are incident to the child of God. Consent is not ordinarily. And if at any time the child of God consent to the lusts of his flesh, it is but in part and against his purpose because he is overcarried. Likewise the act or execution of lust is not ordinarily and usually in the child of God. If at any time he fall, he may say with Paul, "I do that which I hate."
Lastly, perseverance in evil does not befall the child of God because upon his fall he recovers himself by new repentance. In this sense St.
John says, "He that is born of God, sins not" (1 John 3:9).
The Use. Hence it follows that the lust of the flesh is in the child of God to the death, and consequently they do not fulfill the law, neither can they be justified thereby, as popish doctrine is.
Secondly, our duty is not to accomplish the lusts of the flesh, but to resist them to the uttermost (Rom. 13:14).
Thirdly, here is comfort for the servants of God. Some man may say, I am vexed and turmoiled with wicked thoughts and desires, so as I fear I am not God's child. I answer again, for all this despair not. For if you hate and detest the lusts that are in you, if you resist them and wage battle against them, if being overtaken at any time you recover yourself by new repentance—[then] they shall never be laid to your charge to condemnation (Rom. 8:1). It is here made a prerogative of God's child when the lusts of the flesh are in him, not to accomplish them or to live in subjection to them.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh, and they are contrary one to another, so that ye cannot
do the things which ye would.
These words are a reason of the former verse, thus. If you walk in the Spirit, you shall not fulfill the lusts of the flesh. For the flesh and Spirit being contrary, mutually resist and withstand one another so as you can neither do the good nor the evil which you would.
Paul here sets forth a spiritual combat, of which five things are to be considered. The first is concerning the parties by whom the combat is made—namely, the "flesh" and the "Spirit." The flesh signifies the corruption of the whole nature of man. And the Spirit is the gift of regeneration (as has been showed). It may be demanded how these twain being but qualities can be said to fight together. Answer. The flesh and the Spirit are mixed together in the whole man regenerate, and in all the powers of the soul of man. Fire and water are said to be mixed in compound bodies. Light and darkness are mixed in the air at the dawning of the day. In a vessel of lukewarm water, heat and cold are mixed together; we cannot say that the water is in one part hot and in another cold, but the whole quantity of water is hot in part and cold in part. Even so the man regenerate is not in one part flesh and in another part Spirit, but the whole mind is partly flesh and partly Spirit, and so are the will and affections throughout, partly spiritual and partly carnal. Now upon this mixture it comes to pass that the powers of the soul are carried and disposed divers ways. And hereupon follows the combat.
The second point concerns the means whereby this combat is made, and that is a twofold concupiscence, expressed in these words: "The flesh lusteth against the Spirit, and the Spirit against the flesh." The lust of the flesh shows itself in two actions. The first is to defile and repress the good motions of the Spirit. In this respect Paul says,
"When I would do good, evil is present," and, "The law of the flesh
rebels against the law of the mind" (Rom. 7:21, 23). Hereupon the flesh is fitly resembled by the disease called ephialtes, or the mare, in which men in their slumber think they feel a thing as heavy as a mountain lying on their breasts, which they can no way remove. The second action of the flesh is to bring forth and to fill the mind with wicked cogitations and rebellious inclinations. In this respect concupiscence is said to tempt, entice, and draw away the mind of man (James 1:14). Again, the lust of the Spirit has two other actions.
The first is to curb and restrain the flesh. Thus St. John says that the "seed" of grace keeps the regenerate that they "cannot sin" (1 John
3:9). The second action of the Spirit is to engender good motions, cogitations, and inclinations agreeable to the will of God. Thus David says that "his reins did teach him in the night season" (Ps. 16). And the prophet Isaiah says, "Thine ear shall hear a voice, saying, Here is the way, walk in it, when you turn to the right hand, or to the left"
(Isa. 30:21). And this voice (no doubt) is not only the voice of such as be teachers, but also the inward voice of the Spirit of God in us. And thus by the concurrence of these contrary actions in one and the same man is this combat made.
The third point is concerning the cause of this combat, in these words: "and these are contrary one to another." The contrariety of the flesh and the Spirit makes the combat. And the contrariety is very great, for the Spirit is the gift of righteousness. And the flesh stands in a double opposition to it, for it is first of all the want of righteousness, and, secondly, a proneness to all unrighteousness— that is to say, not a single but a double privation or want of the grace or gift of God. Hence I gather that man has no freedom of will in good duties before his conversion, because he is then wholly flesh and wants the Spirit of God. And the flesh is flat contrary to the Spirit. And one contrary has no power at all to bring forth the effect of his contrary. And hence it follows that there are no such works
whereby a man may prepare himself to his own justification, for though the mind be enlightened with a general faith, yet man before he be justified is nothing but flesh. And flesh being in nature opposite to the Spirit can make no preparation for the Spirit, no more than darkness can make preparation for the entrance of light.
The fourth point is concerning the persons in whom this combat is to be found. And they are believers (not unbelievers or wicked men) such as the Galatians were, to whom this combat is said to belong. It may be alleged that natural men have a combat in them. For they can say, "I see and approve that which is good, but I do that which is naught." Answer. This combat is between the natural conscience and the rebellious affection. And it is incident to all men that have in them any conscience or light of reason. But the combat of the flesh and the Spirit is of another kind, for in it the mind is carried against itself, the will against itself, and the affections against themselves, by reason they are partly spiritual and partly carnal. Secondly, not all believers have this combat in them, but only such as be of years. For infants, though they have the seed of grace in them, yet do they want the act or exercise thereof. And therefore they feel not this combat because it stands in action. Thirdly, this combat is in the godly for the time of this life only, because in death the flesh is abolished, and consequently the combat itself.
The fifth point is in what things does this combat show itself.
Answer. In all the actions of men regenerate, which Paul signifies when he says, "Ye cannot do the things which ye would." For example, in prayer, sometime we feel fervent desires and sometime again deadness of spirit; sometimes faith, sometimes doubting. This combat is in all the actions of the godly, specially in good actions.
Thus much Paul teaches when he says, "I find by the law of God, that when I would do good, evil is present" (Rom. 7:21). And, "I do not
the good which I would, but the evil which I would not, that do I" (v.
19). And that we mistake not, it must be remembered that Paul speaks all this of himself as being regenerate—that he speaks it not of this or that action, but of the course of his life, in which he willed and endeavored to do that which was good and acceptable to God. And that appears by the very words when he says, "To will is present with me," and, "I would do good, but I do it not." Mark further, while Paul wills and endeavors to do that which is good, if he fail and do amiss, he may well say, "It is not I that do it, but the flesh that dwells in me." And ungodly men, for the covering of their wickedness, if they say (as they do) that "it is their flesh that sins, and not they," they abuse the holy doctrine and example of Paul.
The last point concerns the effect of the combat, which is to hinder the godly, that they cannot do that which they would, and that three ways. First, it makes them that they cannot sin, that is, live in practice of any one sin (1 John 3:9). Secondly, if at any time they fall, it stays and keeps them that they sin not with full consent of will. For they say when they sin, "The evil which I hate, that do I." Thirdly, though in the ordinary course of their lives they do that which is good, yet by reason of this combat they fail in the doing of it. "To will is present with me, but I find no means to fulfill or accomplish that which is good" (Rom. 7:18). Even as a sick man that is in recovery, for his affection thinks he is able to walk a mile or twain, and yet by reason of faintness and weakness is scarce able to walk once or twice about his chamber. So the regenerate man for affection inclines to the best things and yet by reason of the flesh fails in the doing of them.
Thus much of the combat, the use follows. Hence I gather that concupiscence or lust after baptism in the regenerate is a sin. For the lust of the Spirit is the thing that God requires and approves. Now
the lust of the flesh is directly contrary to it as a defect or privation thereof. And therefore the lust of the flesh is properly a sin, whether consent of will go with it, or no.
Again, hence it follows that works of the regenerate are mixed works, that is, good works indeed, yet not perfectly good but partly evil. For such as the cause is, such is the effect. Now the mind and will of man are the cause of his works, and the mind is partly carnal and partly spiritual; so also is the will. And therefore the works that proceed from them are partly spiritual and in part carnal. Upon this ground it follows that all the works of regenerate men are sinful and in the rigor of justice deserve damnation. Objection. Sin is the transgression of the law. Good works are no transgression of the law.
Therefore good works are no sins. I answer to the minor. The transgression of the law is twofold. One, which is directly against the law both for matter and manner. The second is when that is done which the law requires, but not in that manner it should be done.
And thus good works become sinful. The duty which the law requires is done, but it is not done perfectly as it ought to be done by reason of the flesh. Secondly, it is alleged that good works are from the Spirit of God, and that nothing proceeding from the Spirit of God is sin.
Answer. Things proceeding from the Spirit of God alone, or from the Spirit immediately, are no sins. Now good works proceed not only from the Spirit, but also from the mind and will of man as instruments of the Spirit. And when an effect proceeds from sundry causes that are subordinate, it takes unto it the nature of the second cause. Hereupon works are partly spiritual and partly carnal, as the mind and will of the doer is. Thirdly, it is alleged that good works please God, and that things pleasing God are no sins. Answer. They please God because the doer is in Christ and so pleases God. Again, they please not God before or without pardon. For they are accepted because God approves His own work in us and pardons the defect
thereof. Lastly, some object on this manner. No sins are to be done.
Good works are sins; therefore, not to be done. Answer. They are not simply sins, but only by accident. For as God commands them, they are good. And as godly men do them, they are good in part. Now their reason holds only thus: That which is sin, so far forth as it is a sin, or if it be simply a sin, is not to be done. Now then upon this doctrine it follows that there is no justification by works, nor no fulfilling of the law, for the time of this life.
Thirdly, hence it follows that the grace of God for the time of this life is mixed with his contrary, the corruption of the flesh. This mixture the godly feel in themselves to the great grief of their hearts. When they would believe, their minds are oppressed with unbelief. They see more ignorance in themselves than light of knowledge. There are a number amongst us that say they know as much as all the world can teach them, that they do perfectly believe in Christ and ever did, that they love God with all their hearts, and did never so much as doubt of the mercy of God. But these men are void of the grace of God. They are like empty barrels that make a great sound. They never knew what is meant by the combat of the flesh and Spirit.
Fourthly, we are here to be admonished in all duties of religion to use industry and pains, by willing, striving, and endeavoring to the uttermost to do that which we ought to do. We must use asking, seeking, knocking (Matt. 7:7). We must with Paul use "wrestling in our prayers to God" (Rom. 15:30). They that would have knowledge in the book of God must do more than hear a sermon. They must strive against their ignorance and blindness and laboriously exercise their senses in the discerning of good and evil. They that would believe must strive against their natural unbelief and endeavor to believe. "Blessed," says Solomon, "is the man that feareth himself,"
or, "inures himself to fear" (Prov. 28). Paul says of himself that "he labored and took pains to keep a good conscience" (Acts 24:16).
Lastly, by reason of this combat, we are put in mind to use sobriety and watchfulness over our own corruptions with much and instant prayer, lest we fall into temptation (Matt. 26:41). We should practice these more than we do. For beside the enemies without, we have an enemy within that seeks our perdition.
18 And if ye be led by the Spirit, ye are not under the law.
In the thirteenth verse Paul propounds a main rule of good life: "Give no occasion to the flesh." And for the better keeping of this, he gives a second rule: "Walk in the Spirit" (v. 16). Of this second rule he gives two reasons. The first is taken from the contrariety of the flesh and the Spirit (v. 17). The second is in these words: They that walk according to the Spirit are freed from the curse of the law.
In these words, Paul sets down three things. The first is the office of the Spirit, which is, first of all, to regenerate and renew all the powers of the soul, and, secondly, to guide and conduct them that are regenerate (Ps. 143:10). In this guidance or conduction, there are four actions of the Spirit. The first is preservation, whereby the Holy
Ghost maintains the gift of regeneration in them that are regenerate.
The second is cooperation, whereby the will of God as the first cause works together with the regenerate will of man as the second cause.
And without this cooperation, man's will brings forth no good action —no more than the tree which is apt to bring forth fruit yields fruit indeed till it have the presence and cooperation of the sun, and that in the season of the year. The third is direction, whereby the Spirit of God orders and establishes the mind, will, and affections in good duties (2 Thess. 3:5). The last is excitation, whereby the Spirit stirs and still moves the will and mind after they are regenerate. Because
for the time of this life, the grace of God is hindered and oppressed by the flesh. Hereupon after regeneration, there must still be new inclining (Ps. 119:36), new drawing (Song 1:4), new working of the will and the deed (Phil. 2:13).
Hence it follows that beside the antecedent and first grace, there is necessary a subsequent or second grace. For we do not that good which we can do unless God by a second grace makes us do it, as He made us able to do it by the first grace.
The second thing is the office of all true believers. And that is to resign themselves in subjection to the work of God's Spirit. Now
God's Spirit works in and by the word of God. And hereupon this subjection has two parts. The first is to make trial, inquiry, and examination what is the good will of God in everything (Rom. 12:2).
Thus did David, "I am thine, save me, for I seek thy commandments"
(Ps. 119:94). The second part is to deny ourselves and to conform our minds, consciences, wills, affections in all things to the aforesaid will of God (Rom. 12:2). Let all such as desire to be spiritual, remember and make conscience to practice this.
The third is the privilege of believers, in the last words: "Ye are not under the law." Understand this in respect of the curse and condemnation of the law. For otherwise we are all under the law as it is the rule of good life. The privilege then is that God does not impute the defects of obedience to such as truly believe and repent, but He accepts their imperfect obedience as perfect and absolute. This serves to comfort them that grieve because they feel the want of sanctification in themselves. For if they can and do will that which is good and endeavor themselves in the course of their lives according to their will, let them not fear overmuch when their obedience is defective, because they are not under the rigor of the law. And