Galatians 5:17

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 resist 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 and 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 turnest 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 staies 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 partly 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.