Galatians 5:18

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.