Galatians 5:16

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 cōdition, 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.